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JESUS  CHRIST 


THE  SON  OF  COD 


An  Analytical  Study  of  the  Gospel 
According  to  John. 


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GEORGE   LOUIS   GUICHARD,   A.  M. 


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PRINCETON,  N.  J. 


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Division 
Section  .    C^.Lr.:L..C-'   > 


'V^ 


(*    JAN  25  1910      *j 


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S/CAl 


Jesus  Christ 


THE  SON  OF  GOD 


An  Analytical  Study  of  the  Gospel 
According  to  John. 


GEORGE  LOUIS  GUICHARD,  A.  M. 


Publishing  AssoaATiON  op  Fwends, 

Plain  FIELD,        -        -       -        Indiana 

1909 


27ie  text  used  is  that  of  the  American  Standard  Bev  is  ion  copyrighted 
1901,  by  Thomas  Nelson  &  Son  and  used  by  their  permission. 


INTRODUCTION. 

The  author  of  what  is  commonly  called  the  Gospel  of  John  or 
the  Fourth  Gospel,  was  the  apostle  John,  the  son  of  Zebedee  and 
brother  of  James,  who  suffered  martyrdom  under  Herod  Agrip- 
pa  I.  (Acts  12:12.)  His  mother  was  Salome,  the  sister  of  the 
mother  of  Jesus.  He  with  James  were  call  Boanerges,  or  Sons 
of  Thunder,  probably  because  of  a  certain  vehemence  of  dis- 
position. He  was  not  unlearned,  as  some  at  one  time  were  in- 
clined to  believe,  owing  to  the  statement  in  Acts  4:13,  where  it 
says,  the  Sanhedrim  "marvelled,  perceiving  that  he  was  an  un- 
learned and  common  man."  This  statement  has  reference 
simply  to  the  fact  that  they  marvelled  at  his  wisdom,  seeing 
that  he  had  no  special  training  in  the  Rabbinical  schools,  a  fact 
supported  by  his  writings  which  show  no  trace  of  Rabbinism. 

The  part  he  played  in  the  life  of  Christ  eminently  flitted  him 
to  tell  us  who  he  was  and  what  he  was.  Almost  from  the  very 
hour  of  his  call  he  was  the  constant  companion  of  our  Lord,  being 
one  of  the  three  disciples  present  at  the  raising  of  the  daughter 
of  Jarius;  one  of  the  three  at  the  Transfiguration;  and  one  of  the 
three  which  beheld  his  agony  in  the  Garden  of  Gethsemane.  At 
the  Last  Supper  he  leaned  upon  the  bosom  of  the  Master,  a  fact 
which  we  have  reason  to  believe  was  not  purely  accidental,  for 
we  are  told  that  he  was  the  disciple  whom  Jesus  loved.  In  the 
hour  of  danger  he  pressed  after  Jesus  into  the  Court  of  Caia- 
phas,  and  seemed  to  have  been  the  only  disciple  who  accompanied 
him  to  Calvary,  for  when  on  the  cross,  it  was  into  John's  care 
that  Jesus  committed  his  mother. 

The  Gospel  was  in  all  probability  called  forth  by  the  questions 
which  had  been  raised  as  to  his  nature  and  character;  questions 
which  the  teachings  of  .Jesus  concerning  himself  would  natur- 
ally raise.  To  meet  these  he  wrote  this  book,  as  we  learn  from 
Chap.  20:30,  which  sets  forth  his  purpose,  "These  are  written 
that  ye  may  believe  that  Jesus  is  the  Christ,  the  Son  of  God." 

Thus  the  book  was  the  natural  result  of  events  which  had 
transpired.     An  individual  had  appeared,  the  manner  of  his  com- 


iv  Introduction 

ing  was  unusual,  his  claims  were  remarkable,  his  works  were 
wonderful;  and  it  was  not  unnatural  that  questions  should  arise 
in  the  minds  of  the  people.  To  set  at  rest  the  minds  of  believers 
of  his  day,  and  forever  answer  these  questions,  John  wrote  this 
book,  written  sometime  in  the  latter  part  of  the  first  century. 

George  Louis  Guichard. 
Danville,  Ind.,  June,  1909. 


Outline  V 

THEME 
Jesus  Christ  the  Son  of  God.    20:30, 

OUTLINE 

I. — The  Introduction. 
1. — His  Identity. 

a. — Who  he  was.  1:1,  2. 

b. — What  he  was.  1:3. 

c. — The  nature  of  his  beingr.     1:4. 

d. — His  identity  established  through  John  the  Baptist. 
1:5-8. 
2. — His  Advent. 

a  — Coming  into  the  world  was  unrecognized  by  those 
to  whom  he  came.     1:9,  10, 

b. — His  reception  was  rejection  by  men.  1:11-13. 
3. — His  Revelation. 

a. — Through  the  medium  of  the  flesh.  1:14. 

b. — Through  the  testimony  of  John  the  Baptist.  1:15. 

c. — In  what  he  imparted.     1:16-17. 

d. — In  his  revelation  of  God.  1:18. 

II. — Personal  testimonies  which  declare  Him  to  be  the 
Son  of  God. 

1. — The  testimony  of  John  the  Baptist.     1:19-34. 
2. — The  testimony  of  Andrew.     1:35-42. 
3.— The  testimony  of  Philip.  1:43-46. 
4.— The  testimony  of  N.ithanael.     1:47-51. 
III. — The  Acts  and  Discourses  of  Christ  which  support  such 
a  claim,  together  with  a  discourse  of  John  the  Bap- 
tist. 
1. — His  first  miracle  at  Cana,   which  secures  to  him  the 

faith  of  his  disciples.     2:1-11. 
2. — His  cleansing  of  the  Temple  at  the  first  Passover,  at 

which  time  he  declares  himself  to  be  the  Son 

of  God.     2:12-25. 
3, — Ilis   discourse  with  Nicodemus,  in  which  he  claims 

divine  origin,    3:1-21. 
4. — The  discourse  of  John  the  Baptist,  in  which  he  declares 

Jesus  to  be  the  Son  of  God.     3:22-36. 


vi  Outline 

5. — His  discourse  with  the  woman  of  Samaria,  in  which  he 

declares  himself  to  be  the  iMessiah.  4:1-42. 
6. — His  second  miracle  at  Caca,  which  secures  to  him  the 

faith  of  a  nobleman.   4:43:54. 
7. — The  miracle  at  the  Pool  of  Bethesda,  which  calls  forth 
from  him  the  declaration  that  he  is  the  Son  of 
God.     5:1-16. 
8. — A  discourse  in  defense  of  his  divine  authority.  5:17-47. 
9. — The  Miracle  of  Feeding  the  Five  Thousand,  a  manifes- 
tation of  his  supernatural  power.     6:1-15. 
10. — His  walking  upon  the  water,   a   manifestation  of  his 

power  over  the  physical.    6:16  21. 
11.-  The  controvesy  concerning  the  bread  of  life. 
a. — The  discussion.     6:22  40. 

b. — The  dissatisfaction  which  it  produced.     6:41-51. 
c. — The  discussion  which  it  caused.     6:52-59, 
d. — The  defection  which  resulted  from  this  controv- 
ersy.    6:60-71. 
12. — Testimonies  given  at  the  Feast  of  Tabernacles. 
(1.) — In  defense  of  his  divine  authority. 

a. — Introductory    statement.       His   retirement  to 
Galilee,  before  going  to  the  feast,  and  his  secret 
departure.     7:1-13. 
b. — His  defense  of  his  teachings  and  of  himself. 
X. — The  failure  of  the  Jews  to  recognize  the 
source  of  his  teachings  due  to  their  failure 
to  do  the  will  of  God,  and  to  errors  of  judg- 
ment.    7:14-24. 
y. — The  failure  of  the  Jews  to  recognize  him  as 
the  Christ,  due  to  their  lack  of  knowledge  of 
God.     7:25-30. 
z. — His  declaration  to  the  officers  as  to  the  fate 
of  that  generation.     7:31-36. 
(2.) — In  his  gracious  invitation,  and  how  it  was  re- 
ceived.    7:37-44. 
(3.) — In  the  report  of  the  officers  to  be  Scribes  and 
Pharisees.     7:45-52. 
(Following  this  is  found  the  account  of  the  woman  taken  in 
adultery,  while  authentic,  is  not  genuine,  or  not  the  the  writing 
of  John.     8:1-11.) 


Outline  vii 

(4.) — In  his  exaltation  of  himself, 
a. — In  claiming  to  be  the  light  of  the  world.    8:12-2(J. 
b. — In  claiming  to  be  to  Son  of  God  and  the  Son  of 

Man.     8:21-30. 
c. — In  claiming  to  have  power  over  sin  and  death* 
8:31-59. 
13. — In  the  miracle  of  healing  the  blind  man,  and  the  parable 
of  the  Good  Shepherd.     In  one  he  shows  him- 
self to  be  the  light  of  men,  and  in  the  other 
their  true  leader.     9:1—10:21. 
14. — His  final  declaration  to  the  Jews.     10:22-42. 
15. — The  raising  of  Lazarus.     11:1-57. 

IV.—  The  recognition  of  Christ  and  his  claims 

1. — By  Mary  in  her  anointing  of  Jesus.     12:1-11. 
2. — In  the  testimony  of  the  multitude.     12:12-19. 
3.— By  the  voice  from  Heaven.     12:20-36. 
4. — Two  statements  concerning  man's  failure  and  refusal 
to  recognize  Jesus. 
a. — ^The  statement  of  John,   explaining  man's  failure. 

12:37-43. 
b. — The  statement  of  Jesus  explaining  man's  refusaL 
12:44-50. 

V. — Testimonies  given  in  connection  with  His  death  and 
resurrection. 

1. — Before  his  own. 

(1.) — In  connection  with  his  washing  of  the  disciples' 

feet.     13:1-20. 
(2.) — The  testimony  given  at  the  Last  Supper.     13:21 — 

14:31. 
(3.) — An  added  testimony  in  which  he  emphasizes  what 
he  has  just  said  and  sets  forth  more  fully  the 
vital  union  which  exists  between  himself  and 
the  believer, 
a. — The  union  set  forth. 
X. — The  relation  which  is  sustained.     15:1. 
y. — The  expectation  of  the  husbandman.     15-2. 
z. — The  state  or  condition  of  the  believer.     15:3. 
b. — The  importance  of  being  in  this  union.     15:4, 


viii  Outline 

c. — The  evidence  of  this  union.     15:5. 

d.     The  result  of  not  being  in  this  union.     15:6. 

e. — The  privilege  of  this  union.     15:7. 

f. — How  the  Father  is  glorified  in  this  union.     15:8. 

g. — What  is  required  in  this  union.     15:9-13. 

h. — ^The  relation  which  believers  sustain  to   Christ 

in  this  union.     15:14-17. 
i. — ^The  warning  given.     15:18  27 
2. — Before  the  representatives  of  the  world  power. 
a. — Before  the  soldiers.     8:111. 

b. — In  his  refusal  to  answer  the  High  Priest.     18:28 — ■ 
19:16. 
'3. — The  testimoniels  given  at  the  time  of  his  death, 
a. — By  the  inscription.     19:17-22. 
b.— In  the  prophecies  fulfilled.     19:23-42. 
4. — Testimony  borne  by  and  in  connection  with  his  resur- 
rection, 
a.— The  empty  tomb.     20:1-10. 
b. — By  his  declaration  to  Mary.     20:11-18. 
c. — In  his  mysterious  appearance  and  declaration  to 

his  disciples.     20:19  25. 
d.— The  testimony  of  Thomas.     20:26  31. 
e. — In  his  manifestation  of  himself  in  the  miraculous 
draught  of  fishes.     21:1-14. 
5. — The  conclusion.    An  account  of  the    restoration    of 
Peter.     21:15-25. 


Jesus  Christ  the  Son  of  God. 


The  Gospel  of  John  opens  with  an  introduction,  but  it  con- 
tains no  intimation  of  the  purpose  of  the  writer,  acd  it  is  not 
until  we  reach  the  20th  chapter  and  30th  verse  we  find  the  state- 
ment of  the  writer's  intention,  which  we  find  in  these  words: 
"These  are  written  that  ye  may  believe  that  Jesus  is  the  Christ 
the  Son  of  God,  and  that  believing  ye  may  have  life  in  His 
name." 

In  harmony  with  the  purpose  thus  expressed  the  introduc- 
tion has  to  do  with  the  person  of  Christ,  His  nature  and  charac- 
ter. In  speaking  of  Christ,  he  does  not  use  the  name  by  which 
he  was  commonly  known,  but  uses  a  word  which  was  a  current 
designation  of  the  manifestation  of  Jehovah,  in  telling  that  Je- 
sus was  the  Son  of  God,  manifest  in  the  flesh.  "In  the  begin- 
ning was  the  Word  and  the  Word  was  with  God,  and  the  Word 
was  God."  In  one  brief  sentence  he  tells  us  He  was  God.  "The 
same  was  in  the  beginning  with  God."  A  fact  restated  for  em- 
phasis in  setting  forth  what  He  was,  the  Creator.  "All  things 
were  made  through  Him;  and  without  Him  was  not  anything 
made  that  hath  been  made."  As  to  the  nature  of  his  being  He 
was  the  source  of  life  and  light.  "In  Him  was  life  (14:6)  and 
the  life  was  the  light  of  men."  (8:12)  But  as  such  men  failed  to 
recognize  Him,  "And  the  light  shinethin  the  darkness;  and  the 
darkness  appreheudeth  it  not."  Nevertheless  his  identity  was 
establisned  through  the  witness  of  John  the  Baptist.  "There 
came  a  man,  sent  from  God,  whose  name  was  John.  The  same 
came  for  witness,  that  he  might  bear  witness  of  the  light,  that 
all  might  believe  through  him."  Such  was  his  mission,  for  "He 
was  not  the  light,  but  came  that  he  might  bear  witness  of  the 
hght." 

Concerning  His  advent  or  coming  into  the  world,  he  says, 
"There  was  the  true  light,  even  the  light  which  lighteth  every 
man  coming  into  the  world.  He  w^as  in  the  world,  and  the 
world  was  made  through  Him  and  the  world  knew  Him  not." 
Men  failed  to  recognize  Him  as  their  light,  and  knew  Him  not  as 
their  Creator.     And  as  for  his  reception  by  men,   "He  came  to 


10  Jesus  Christ  the  Son  of  God 

his  own  and  they  that  were  his  own  received  Him  not,"  thus 
those  by  whom  it  was  expected  he  would  be  received,  rejected 
Him,  "But  as  many  as  received  Him  to  them  gave  He  the  right 
to  become  children  of  God."  Thus  He  became  to  them  their 
life.  And  the  way  in  which  He  was  received  was  through  faith, 
"even  to  them  that  believe  on  His  name."  By  believing  on  Him 
they  were  born  again,  "who  were  born,  not  of  the  flesh,  nor  of 
the  will  of  man,  but  of  God." 

"As  to  the  revelation  of  himself  it  was  first  through  the  me- 
dium of  the  flesh,  "and  the  Word  became  flesh,  and  dwelt 
among  us  (and  we  beheld  his  glory,  glory  as  of  the  only  begot- 
ten from  the  Father,)  full  of  grace  and  truth."  Through  the 
veil  of  his  humanity  His  divine  glory  shone  forth,  and  men  be- 
held God.  He  was  further  revealed  to  men  through  the  testi- 
mony of  John  the  Baptist,  and  "John  beareth  witness  of  Him, 
and  crieth,  saying.  This  was  He  of  whom  I  said.  He  that  cometh 
after  me  is  come  before  me,  for  he  was  before  me." 

He  was  also  revealed  in  what  he  imparted  to  those  who  be- 
lieved on  Him.  "For  of  his  fullness  we  all  received,"  having  re- 
ceived the  presence,  power  and  riches  of  Jesus  Christ,  "and 
grace  for  grace,"  or  grace  in  abundance.  Under  the  law  the 
requirements  were  fixed  and  definite,  and  no  favor  shown,  but 
in  Christ  the  unmerited  favor  of  God  was  shown  to  man.  "For 
the  law  was  given  through  Moses:  grace  and  truth  came  through 
Jesus  Christ."  The  one  was  a  servant,  while  the  other  was  the 
Lord  himself  who  could  show  favor,  and  was  truth  itself.  (14:6) 
He  also  revealed  himself  in  his  declaration  of  God,  "No  man 
hath  seen  God  at  any  time;  the  only  begotten  Son  who  is  in  the 
bosom  of  the  Father,  he  hath  declared  him."  Since  no  man 
had  seen  God,  only  the  Son  of  God  who  had  seen  God  could  re- 
veal or  unfold  God.  This  Jesus  did  both  in  his  person  and 
teachings.  1:1-18. 

Having  concluded  his  introduction,  the  writer  at  once  enters 
upon  the  work  of  establishing  the  fact  that  Jesus  Christ  is  the 
Son  of  God. 

First  he  presents  a  number  of  personal  testimonies  which  de- 
clare Him  to  be  the  Son  of  God.  The  first  of  these  testimonies 
is  that  of  John  the  Baptist.  That  it  is  his  purpose  to  establish 
a  fact  is  seen  in  the  frequent  use  of  the  word  witness.  "And 
this  is  the  witness  of  John."    The  immediate  occasion  of  which 


Jesus  Christ  the  Son  of  God  1 1 

■was,  "when  the  Jews  sent  unto  him  from  Jerusalem  priests  and 
Levites  to  ask  him,  Who  art  thou?"  It  seems  the  impression 
had  gotten  abroad  that  he,  John  the  Baptist,  was  the  Christ. 
(See  Luke  3:15)  "And  he  confessed,  and  denied  not;  and  he 
confessed,  I  am  not  the  Christ,"  Their  next  question  was  a 
natural  one,  "And  they  asked  him,  What  then?  Art  thou  Eli- 
jah?" For  they  expected  Elijah  to  come  again  as  the  immedi- 
ate forerunner  of  Christ,  (Mai.  4:5)  "And  he  saith,  I  am  not." 
Their  next  question  was  less  definite  because  they  evidently  did 
not  understand  Deut.  18:15,  as  referring  to  the  Messiah,  when 
they  asked,  "Art  thou  the  prophet?  And  he  answered  No." 
Because  in  his  mind  there  was  no  other  prophet  expected  but 
the  Messiah.  Then  seemingly  in  despair  they  ask,  "Who  art 
thou?"  and  at  the  same  time  gave  a  reason  for  asking  the  ques- 
tion, "that  we  may  give  an  answer  to  them  that  sent  us.  What 
sayest  thou  of  thyself?"  His  answer  has  to  do  with  the  latter 
part  of  this  question,  for  he  said,  "I  am  the  voice  of  one  crying 
in  the  wilderness,  make  straight  the  way  of  the  Lord  as  said 
Isaiah  the  prophet."  The  words  of  Isaiah  could  very  fittingly 
be  apphed  to  present  conditions  and  John  saw  their  appropri- 
ateness. To  captive  Israel  Jehovah  their  king  was  coming,  and 
his  approach  is  proclaimed.  Jesus  was  coming  to  lead  back  his 
own  people,  out  of  the  wilderness  of  sin  into  the  favor  of  God. 
Thus  John  the  Baptist  saw  how  appropriately  they  described 
the  coming  and  mission  of  Jesus,  and  his  own  mission  in  this 
connection. 

Failing  to  get  what  they  deemed  a  satisfactory  answer  they 
at  once  proceed  to  take  exception  to  some  of  his  acts.  The 
Pharisees  considered  themselves  the  guardians  of  the  ordin- 
ances of  the  church,  and  those  sent  were  from  the  Pharisees. 
"And  they  had  been  sent  from  the  Pharisees.  And  they  asked 
him,  and  said  unto  him,  why  the  baptizest  thou,  if  thou  art  not 
the  Christ,  neither  Elijah,  neither  the  prophet?"  His  answer  is 
significant,  and  the  significance  he  reveals  later.  "John  an- 
swered them  saying,  I  baptize  with  water;  in  the  midst  of  you 
standeth  one  whom  ye  know  not,  even  he  that  cometh  after  me, 
the  latchet  of  whose  shoe  I  am  not  worthy  to  unloose."  With 
the  brief  statement,  "These  things  were  done  in  Bethany  be- 
yond the  Jordan,  where  John  was  baptizing,"  we  pass  to  anoth- 
er day. 


1 2  Jesus  Christ  the  Son  of  God 

"Ou  the  morrow  he  seeth  Jesus  coming  unto  him  and  saith, 
Behold  the  Lamb  of  God,  that  takethawa.y  the  sin  of  the  world." 
And  in  explanation  of  this  statement  he  adds,  "This  is  he  of 
whom  I  said,  After  me  cometh  a  man  who  is  become  before  me; 
for  he  was  before  me."  But  this  knowledge  he  did  not  always 
possess.  "And  I  knew  him  not;"  and  in  telling  how  this  knowl- 
edge came  to  him  he  sets  forth  two  things,  the  purpose  of  his 
baptism  and  the  basis  of  his  knowledge.  Concerning  the  pur- 
pose of  his  baptism  he  says,  "but  that  he  should  be  made  mani- 
fest to  Israel,  for  this  cause  come  I  baptizing  with  water," 
(Mark  1:10-11)  And  this  was  the  basis  of  his  knowledge,  "And 
John  bare  witness  saying,  I  have  beheld  the  Spirit  descending 
as  a  dove  out  of  heaven,  and  it  abode  upon  him.  And  I  knew 
him  not,  but  he  that  sent  me  to  baptize  with  water,  he  said  unto 
me,  Upon  whomsoever  thou  shalt  seethe  Spirit  descending  and 
abiding  upon  him,  the  same  is  he  that  baptizeth  with  the  Holy 
Spirit."  This  promise  having  been  fulfilled,  he  feels  he  has 
sufficient  ground  for  his  testimony,  so  unhesitatingly  he  de- 
clares, "And  I  have  seen  and  haye  borne  witness  that  this  is 
the  Son  of  God."  1:19-34. 

Following  the  witness  of  John  the  Baptist  comes  a  series  of 
testimonies  which  he  links  together  in  a  most  natural  manner. 
First  is  that  of  Andrew,  and  it  came  about  in  this  wise:  "Again 
on  the  morrow  John  was  standing,  and  two  of  his  disciples, 
and  he  looked  upon  Jesus  as  he  walked,  and  saith.  Behold  the 
Lamb  of  God!  And  the  two  disciples  heard  him  speak,  and 
they  followed  Jesus.  And  Jesus  turned  and  beheld  them  fol- 
lowing and  saith  unto  them.  What  seek  ye?"  Confused  by  be- 
ing thus  suddenly  addressed,  they  returned  that  answer  which 
was  no  doubt  the  only  one  they  could  frame,  a  question.  "And 
they  said  unto  him,  Rabbi  (which  is  to  say,  being  interpreted. 
Teacher)  where  abidest  thou?  He  saith  unto  them,  come,  and 
ye  shall  see.  They  came  therefore  and  saw  where  he  abode; 
and  they  abode  with  him  that  day:  it  was  about  the  tenth  hour." 
It  matters  but  little  as  to  what  may  have  been  their  motive  in 
following  Jesus,  one  thing  we  know,  and  that  is,  that  whatever 
they  saw  and  heard,  they  saw  and  heard  sufficient  to  afford  An- 
drew grounds  for  making  the  declaration  which  follows,  "One 
of  the  two  that  heard  John  speak,  and  followed  him,  was  An- 
drew, Simon  Peter's  brother.     He  findeth  his  own  brother,  Si- 


Jesus  Christ  the  Son  of  God  1  3 

mon,  and  saith  unto  him,  We  have  found  the  Messiah,  (which  is, 
being  interpreted,  Christ.)"  Thus  is  he  declared  to  be  the 
long  looked  for  Messiah.  Taking  Simon,  "He  brought  him 
unto  Jesus.  Jesus  looked  upon  him  and  said,  Thou  art  Simon 
the  son  of  John;  thou  shalt  be  called  Cephas  (which  is,  by  inter- 
pretation, Peter)."  1:35-42. 

The  next  testimony  presents  him  in  still  another  light  as  the 
fulfillment  of  the  law  and  the  prophets.  "On  the  morrow  he 
was  minded  to  go  forth  into  Galilee,  and  findeth  Philip;  and  Je- 
sus said  unto  him,  Follow  me.  Now  Philip  was  from  Bethsaida 
of  the  city  of  Andrew  and  Peter."  What  transpired  we  know 
not,  but  it  was  of  sufficient  importance  to  justify  the  declara- 
tions which  he  made.  "Philip  findeth Nathanael,  and  saith  unto 
him.  We  have  found  him  of  whom  Moses  in  the  law,  and  the 
prophets  wrote,  Jesus  of  Nazareth  the  Son  of  Joseph."  The 
mention  of  Nazareth  causes  a  question  to  arise  in  the  mind  of 
Nathanael,  "And  Nathanael  said  unto  him,  Can  any  good  thing 
come  out  of  Nazareth?"  Willing  to  satisfy  him,  "Philip  saith 
unto  him.  Come  and  see."  1:43-46. 

The  next  testimony  very  naturally  follows  the  two  preceding, 
and  is  the  culminating  one.  "  When  Jesus  saw  Nathanael  com- 
ing to  him,  and  saith  of  him,  Behold  an  Israelite  indeed,  in  whom 
is  no  guile!"  Surprised  at  the  salutation  which  he  receives,  Na- 
thanael very  naturahy  asked,  "Whence  knowest  thou  me?" 
Having  reason  to  believe,  if  not  actually  knowing  that  Jesus  had 
never  seen  him  before,  led  him  to  ask  the  question.  To  Nathan- 
ael Jesus  gives  an  exhibition  of  his  supernatural  vision.  "Je- 
sus answered  and  said  unto  him,  before  Philip  called  thee,  when 
thou  wast  under  the  fig  tree,  I  saw  thee."  Where  he  had  been 
just  before  Philip  had  met  him.  The  effect  was  such  that  it 
called  forth  the  declaration,  "Rabbi,  thou  art  the  Son  of  God; 
thou  art  the  King  of  Israel."  Here  is  the  first  recognition  of 
him  as  king  since  his  recognition  by  the  wise  men. 

In  these  testimonies  we  have  presented  the  four-fold  charac- 
ter of  Christ.  In  that  of  John  the  Baptist,  testimony  was  given 
that  he  was  the  Son  of  God;  in  that  of  Andrew  was  declared  to 
be  the  Messiah,  in  that  of  Philip  witness  was  borne  to  his  being 
the  Son  of  Man,  when  he  was  spoken  of  as  "the  Son  of  Joseph;" 
and  in  that  of  Nathanael  he  is  declared  to  be  the  King  of  Israel. 

While  what  Nathanael  had  seen  and  heard  had   been  deemed 


14  Jesus  Christ  the  Son  of  God 

sufficient  for  his  faith,  Jesus  tehs  him  that  he  shaU  see  greater 
thin<?s.  "Jesus  answered  and  said  unto  him,  Because  I  said 
unto  thee  I  saw  thee  underneath  the  fig  tree,  thou  behevest; 
thou  shalt  see  greater  things  tlian  these.  And  he  saith  unto 
him,  Verily,  verily,  I  say  unto  you,  ye  shall  see  the  heavens 
opened,  and  the  angels  of  God  ascending  and  descending  upon 
the  Son  of  Man."  Jesus  Christ  in  his  divine  nature  was  the 
Son  of  God,  and  in  his  liuraan  nature  he  was  the  Son  of  Man, 
having  been  born  of  a  woman.  The  figure  here  used  is  taken 
from  Gen.  28:12,  and  symbolically  shows  the  uninterrupted 
communion  and  the  unceasing  care  which  God  has  with  and  for 
the  objects  of  his  love.  1:47-51. 

Now  begins  a  long  series  of  acts  and  discourses  which  show 
him  to  be  the  Son  of  God,  or  which  contain  such  a  declaration. 
These  form  the  third  great  division  of  the  book.  The  fir^t  act 
is  his  miracle  at  Cana.  One  result  of  this  miracle  is  that  his 
disciples  were  led  to  believe  on  him,  thus  in  the  very  beginning 
he  secures  and  establishes  their  faith  in  him. 

"And  the  third,"  or  six  days  from  the  time  mentioned  in  Chap. 
1:19,  "there  was  a  marriage  i.i  Cana  of  Galilee;  and  the  mother 
of  Jesus  was  there;  and  Jesus  also  was  bidden,  and  his  disci" 
pies,  to  the  marriage."  And  when  in  the  course  of  the  celebra- 
tion of  the  event,  which  lasted  seven  days,  the  wine  failed  them, 
Mary  appealed  to  Jesus  to  come  to  their  rescue.  "And  wlien 
the  wine  failed  the  mother  of  Jesus  saith  unto  him  they  have  no 
wine."  Just  what  led  her  to  do  this  is  only  conj  'Cture.  And 
Jesus  sai'h  unto  her,  "Woman,  what  have  I  to  do  with  thee? 
Mine  hour  is  not  yet  come."  While  this  reply  rejects  any  inter- 
ference on  his  mother's  part,  yet  it  indicates  a  willingness,  if 
not  an  intention  to  do  something.  Now  as  to  how  he  knew  when 
the  exact  time  had  arrived  for  a  manifestation  of  his  power,  is 
unknown  only  as  he  was  conscious  in  his  omniscient  nature. 
Not  deterred  by  his  reply,  "His  mother  saith  unto  the  servants, 
Whatsoever  he  saith  unto  you  do  it.  Now  there  were  six  water- 
pots  of  stone  set  there  after  the  Jews'  manner  of  purifying  con- 
taining two  or  three  firkins  apiece."  They  had  held  the  water 
with  which  the  guests  had  cleansed  themselves.  "And  Jesus 
saith  unto  them,  Pill  the  water-pots  with  water.  And  tliey 
filled  them  up  to  the  brim.  And  he  saith  unto  them,  Draw  out 
now,  and  bear  unto  the  rul:r  of  the  feast.       And   they  bare  it. 


Jesus  Christ  the  Son  of  God  1  5 

And  when  the  ruler  of  the  feast  tasted  the  water,  now  become 
wine,  and  knew  not  whence  it  was,  (but  the  servants  that  had 
drawn  the  water  knew),  the  ruler  of  the  feast  calleth  the  bride- 
groom, and  saith  unto  him,  Every  man  setteth  on  first  the  good 
wine;  and  when  men  have  drank  freely,  then  that  which  is 
worse:  thou  hast  kept  the  good  wine  until  now."  This  simple 
narrative  tells  its  own  story  and  shows  how  Jesus  in  an  unseen 
way  exerted  his  power.  The  writer  after  telling  that  this  was 
his  first  miracle,  shows  its  effect  on  the  disciples,  which  was 
the  purpose  of  its  narration.  "This  beginning  of  his  signs  did 
Jesus  in  Cana  of  Galilee,  and  manifested  his  glory;  and  his  dis- 
ciples believed  on  him."  This  miracle  bore  testimony  to  his  be- 
ing the  Son  of  God  in  that  he  manifested  his  power  over  the 
physical  elements  in  a  supernatural  way.  2:1-11 

Following  this  is  the  account  of  his  cleansing  the  Temple  and 
in  the  course  of  this  act  he  openly  declares  himself  to  be  the 
Son  of  God.  "After  this  he  went  down  to  Capernaum,  he  and 
his  mother,  and  his  brethren,  and  his  disciples;  ard  there  abode 
not  many  days.  And  the  passover  of  the  Jews  was  at  hand, 
and  Jesus  went  up  to  Jerusalem."  He  finds  that  the  temple 
had  become  a  place  of  merchandise,  instead  of  being  kept  sa- 
cred for  the  worship  of  Jehovah.  "And  he  found  in  the  temple 
those  that  sold  oxen  and  sheep  and  doves  and  the  changers  of 
money  sitting."  Indignant  because  of  the  desecration,  "and  he 
made  a  scourge  of  cords,  and  cast  all  out  of  the  temple,  both 
the  sheep  and  the  oxen;  and  he  poured  out  the  changers'  money 
and  overthrew  their  tables."  And  now,  if  at  any  one  time  more 
than  another,  we  find  Christ  coming  into  a  full  consciousness  of 
his  divine  Sonship.  And  jet  we  have  no  reason  to  believe  that 
his  consciousness  was  not  as  full  at  all  times,  as  the  expression 
which  he  gives  on  this  occasion  indicates.  "And  to  them  that 
sold  the  doves  he  said  take  these  things  hence;  make  not  my 
Father's  house  a  house  of  merchandise."  While  his  disciples 
noticed  the  character  of  his  statements,  for  "His  disciples  re- 
membered, that  it  was  written,  Zeal  for  thy  house  shall  eat  me 
up,"  the  Jews  were  too  incensed  at  his  action  to  notice  what  he 
had  said,  and  so  demanded  by  what  authority  he  acted.  "The 
Jews  therefore  answered  and  said  unto  him,  What  sign  showest 
thou  unto  us,  seeing  th  it  thoa  dopst  these  things?  Jesus  an- 
swered and  said  unto  them,  Destroy  this  temple,  and  in  three 


1 6  Jesus  Christ  the  Son  of  God 

days  I  will  raise  it  up."  His  answer  informs  them  that  if  they 
destroy  or  kill  his  body,  he  will  raise  it  up  again  in  proof  of  the 
claims  which  he  had  just  made.  But  they  "The  Jews  therefore 
said,  forty  and  six  years  was  this  temple  in  building,  and  wilt 
thou  raise  it  up  in  three  days?  But  he  spoke  of  the  temple  of 
his  body." 

In  order  to  a  fuller  understanding  of  this,  it  is  necessary  to 
have  the  essence  of  the  idea  of  the  temple.  The  temple  was  the 
dwelling  place  of  God.  For  ages  the  material  temple  at  Jerusa- 
lem had  been  the  type  of  his  body,  the  living  temple,  for  in 
Christ's  body  as  the  Son  of  God,  was  now  where  God  dwelt,  for 
Paul  says,  "in  him  the  fullness  of  the  God-head  dwelt  bodily." 
"When  therefore  he  was  raised  from  the  dead,  his  disciples  re- 
membered that  he  spake  this:  and  they  believed  the  scripture, 
and  the  word  which  Jesus  had  said,"  for  he  had  given  the  sign 
■which  had  been  demanded  of  him  and  promised  by  him.  "Now 
when  he  was  in  .Jerusalem  at  the  Passover,  during  the  feast, 
many  believed  on  his  name,  beholding  his  signs  which  he  did. 
But  Jesus  did  not  trust  himself  unto  them,"  that  is  he  did  not 
put  much  confidence  in  them,  because  their  faith  was  not  well 
grounded,  because  they  did  not  fully  understand  him  or  his 
mission.  He  placed  little  contidence  in  them,  "for  that  he  knew 
all  men,  and  because  he  needed  not  that  any  one  should  bear 
witness  concerning  man,"  that  is  it  was  not  necessary  that  he 
be  told  anything  about  man,  "for  he  himself  knew  what  was  in 
man."  2:12-25. 

A  good  illustration  of  the  truth  of  the  above  statement  is 
found  in  the  case  of  Nicodemus,  to  whom  he  declared  his  divine 
origin,  but  such  a  view  was  not  held  by  either  the  Jews  of 
Jerusalem  or  by  Nicodemus.  "Now  there  came  a  man  of  the 
Pharisees,  named  Nicodemus,  a  ruler  of  the  Jews:  the  same 
came  unto  him  by  night,  and  said,  Rabbi,  we  know  that  thou  art  a 
teacher  come  from  God:  for  no  one  can  do  these  signs  that  thou 
doest,  except  God  be  with  him."  Nicodemus  came  to  Jesus  simply 
as  a  seeker  after  knowledge,  believing  as  his  statement  suggests 
that  he  might  get  some  new  light  upon  mooted  questions.  All 
that  he  saw  in  Jesus  was  that  he  was  a  teacher  sent  by  God, 
and  all  that  Jesus  had  done  had  failed  to  convey  to  his  mind 
his  supernatural  character.  Seeing  this,  Jesus  by  a  line  of 
thought  suggested  by  what  he  had  said  of  him,  proceeds  to  show 


Jesus  Christ  the  Son  of  God  1  7 

Nicodemus  what  his  true  character  was,  as  manifested  by  his 
teaching 5.  As  the  kiaglom  of  Heaven  was  the  topic  of  conver- 
sation, owing  to  the  preaching  of  John  the  Baptist,  he  takes  this 
subject  to  show  him  that  no  one,  other  than  one  of  divine  orign, 
could  impart  the  instruction  which  he  gives.  "Jesus  answered 
and  said  unto  him,  verily,  verily,  I  say  unto  thee,  Except  one  be 
born  anew  he  cannot  see  the  kingdom  of  God."  With  his  car- 
nal conceptions  of  the  nature  of  the  kingdom  of  God  and  from 
his  belief  that  he  was  a  member  of  the  kingdom,  Nicodemus 
was  unprepared  for  what  he  heard,  and  so  failed  to  perceive 
that  Jesus  was  speaking  of  a  kingdom  that  was  spiritual.  So 
his  was  a  perfectly  natural  question  when,  "Nicodemus  saith 
unto  him,  How  can  a  man  be  born  when  he  is  old?  Can  he  enter 
a  second  time  into  his  mother's  womb,  and  be  born?"  Without 
answering  the  question  of  Nicodemus,  and  yet  in  explanation  of 
his  own  statement,  "Jesus  answered.  Verily,  verily,  I  say  unto 
thee.  Except  one  be  born  of  water  and  the  spirit,  he  cannot 
enter  into  the  kingdom  of  God." 

The  meaning  of  this  much  discussed  passage  of  scripture  in 
the  light  of  other  scripture  seems  very  clearly  to  be  that  re- 
pentance and  faith  are  the  means  whereby  Jesus  would  have 
Nicodemus  be  born  again.  As  the  Christian  baptism  had  not 
as  yet  been  instituted,  and  since  he  was  talking  to  a  Jew  who 
knew  no  other  baptism  than  that  of  John,  his  was  the  one  that 
would  naturally  be  the  one  of  which  Jesus  would  speak.  The 
baptism  of  John  was  unto  re])entance  and  was  with  water.  (See 
Matt.  3:11;  Mark  1 :4;  Luke  3:3;  Acts  13:24  and  Acts  19:4).  Before 
Nicodemus  could  enter  the  kingdom  it  was  necessary  for  him  to 
be  baptized  unto  repentance,  and  be  born  of  the  Spirit  through 
faith  in  him.  (See  Chap.  1:12,  13;  Mark  1:14,15.)  In  the  light 
of  these  facts  only  one  conclusion  seems  to  be  open  to  us,  and 
that  is,  Jesus  would  have  Nicodomus  understand  that  the  new 
birth  required,  meant  baptism  with  water  which  would  signify 
his  repentance  from  sin;  and  by  believing  in  Jesus,  he  would 
thus  become  one  of  the  children  of  God.  The  reason  he  ad- 
vances in  explanation  of  this  necessity  was  a  perfectly  natural 
one,  "That  which  is  born  of  the  flesh  is  llesh;  and  that  which  is 
born  of  the  Spirit  is  spirit."  The  flesh  is  not  only  unlike  the 
Spirit,  but  it  is  opposed  to  the  spiritual  since  it  is  the  seat  of 
sin,  as  it  is  the   source  of  all  fleshly  desires,  tempers  and  dis- 


1 8  Jesus  Christ  the  Son  of  God 

positions,  consequently  could  have  no  place  in  the  Kingdom  of 
God,  That  he  was  not  able  to  clearly  understand  was  not 
strange  since  there  were  thinges  in  the  physical  world  he  could 
not  understand,  so  Jesus  said,  "Marvel  not  that  I  said  unto 
thee,  ye  must  be  born  anew.  The  wind  bloweth  where  it  will, 
and  thou  hearest  the  sound  thereof,  but  knowest  not  whence  it 
cometb  and  whither  it  goeth,  so  is  everyone  that  is  born  of  the 
Spirit."  Still  unable  to  comprehend,  and  yet  with  a  view  of 
obtaining  further  light,  "Nicodemus  answered  and  said  unto 
him,  How  can  these  things  beV  Tnis  alfords  Jesus  the  oppor- 
tunity for  which  he  was  seeking'  that  of  showing  to  Nicodemus 
his  character  as  a  teacher,  and  at  the  same  time  explaining  to 
Nicodemus  his  inability  to  understand.  If  as  an  earthly  teacher 
he  is  unable  to  understand  the  things  which  are  self  evident 
and  the  physical  phenomena  with  which  he  is  surrounded,  how 
can  he  understand  the  Spiritual.  "Jesus  answered  and  said 
unto  him,  Art  thou  the  teacher  of  Israel,  and  understandeth 
not  these  things?"  Not  so  with  Jesus,  "Verily,  verily,  I  say 
unto  thee.  We  speak  that  we  know,  and  bear  witness  of  that 
which  we  have  seen;  and  ye  receive  not  our  witness."  And  now, 
"If  I  told  you  earthl^^  things."  If  he  was  unwilling  to  accept  and 
believe  Christ's  words  concerning  those  things  which  were  self 
evident  and  things  which  afforded  some  opportunity  of  verifying 
how  would  he  believe  things  of  which  this  could  not  be  said. 

Jesus  now  informs  him  that  his  ability  to  tell  him  heavenly 
things  is  due  to  his  origin  and  character.  "And  no  one  hath 
ascended  into  heaven,  but  he  that  descended  out  of  heaven,  even 
the  Son  of  Man,  who  is  in  heaven."  Having  thus  made  known 
his  character,  he  now  declares  his  mission,  as  men  in  the  time 
of  Moses  found  life  through  the  serpent,  (Numbers  21:9)  so  are 
men  to  find  eternal  life  through  him.  "And  as  Moses  lifted  up 
the  serpent  in  the  wilderness,"  as  men  by  faith  in  the  word  of 
Moses,  and  looking  upon  the  serpent  received  life,  "even  so 
must  the  Son  of  Man  be  lifted  up;  that  whosoever  believeth  may 
in  him  have  eternal  life."  And  the  reason  fortius  is,  "For  God 
so  loved  the  world,  that  he  gave  his  only  begotten  Son,  that 
whosoever  believeth  on  him  should  not  perish,  but  have  eternal 
life."  Thus  in  an  indirect  way  does  he  declare  himself  to  be 
the  Son  of  God,  the  Savior  of  the  world,  and  belief  in  him 
personally  the  condition  of  salvation. 


Jesus  Christ  the  Son  of  God  19 

At  tliG  sarae  time  he  makes  it  clear  that  Go]  does  not  desire 
that  men  should  be  lost,  "i-i'or  he  sent  not  the  Son  into  the 
world  to  judye  the  world."  Since  all  have  sinned,  to  judge  the 
world  was  to  condemn  tlie  world;  "  but  that  the  world  sliould  be 
saved  thi-ough  him."  and  this  salvation,  or  escape  from  judg-e- 
ment,  is  to  be  throuoh  faith  in  him  personally.  "He  that  be- 
heveth  on  him  is  not  judo-ed;  he  that  beliexetli  not  hath  been 
judijjed  already,  because  he  hath  not  believed  on  the  name  of 
the  only  begotten  Son  of  God."  What  this  judgement,  or  con- 
demnation is,  he  now  explains'  "And  this  is  the  judgement 
that  light  is  come  into  the  world,  and  men  love  the  darkness 
rather  than  the  light."  that  is  they  preferred  to  live  as  they  had 
lived  rather  than  seek  the  light,  that  is  by  believing  in  him  and 
his  teachings,  and  the  reason  is  "for  their  works  were  evil." 

Not  only  did  they  prefer  the  darkness  but  they  hated  the 
light,  "For  every  one  tliat  doeth  evil  hateth  the  light  and  Com- 
eth not  to  the  light,  lest  his  words  should  be  reproved."  The 
light  revealing  the  character  of  their  works  calls  forth  condem- 
nation from  both  their  own  conscience  and  from  God.  But  he 
that  doeth  truth  cometh  to  the  light,  that  his  works  may  be 
manifest."  and  the  reason  is,  "that  they  have  been  wrought  in 
God."  and  so  have  no  fear  of  condemnation.  3:1-21 

Following  this  discourse  comes  that  of  John  the  Baptist  in 
which  he  positively  declnres  Jesus  to  be  the  Son  of  God.  The 
intervening  events  are  passed  over  the  following  brief  way, 
"After  these  things  came  Jesus  and  his  disciples  into  the  land 
of  Judea:  and  then  he  tarried  with  them,  and  baptized."  At 
the  beginning  of  Christ's  ministry  he  went  unto  John  the  Bap- 
tist to  be  baptized.  He  went  unto  him  to  be  baptized  unto  re- 
pentance since  he  was  to  be  numbered  with  the  transgressors, 
and  yet  was  without  s  n,  and  also  since  it  was  necessary  for 
him  to  fulfill  all  righteou.sness.  And  now  in  order  to  become 
members  of  the  Kingdom  of  Heaven,  of  which  he  was  the  fore- 
runner, Jt)hn  and  his  disciples  came  unto  Jesus  for  baptism  in 
order  to  show  their  faitli  in  and  acceptance  of  him.  As  a  note 
of  time  the  writer  adds,  "For  John  was  not  yet  cast  into  prison." 

Ihe  baptism  of  John  by  Jesus,  led  to  a  (iispute  concerning 
the  relative  merits  of  the  baptism  of  John  and  that  of  Jesus. 
There  arose  therefore  a  questioning  on  the  part  of  John's  dis- 
ciples  with  a  Jew  about    puriting."     In    all    probability    the 


20  Jesus  Christ  the  Son  of  God 

questioning  being  as  to  which  baptism  was  the  higher  and  more 
efficacious,  the  Jew  probably  maintaining  that  of  Christ,  while 
the  disciples  that  of  John.  So  to  settle  the  question  the  discip- 
les refer  the  matter  to  John.  "And  they  came  unto  John  and 
said  unto  him  Rabbi,  he  that  was  with  thee  beyond  Jordon,  to 
■whom  thou  hast  boi'ne  witness,  behold  the  same  baptizelh,  and 
all  men  come  to  him."  Tliis  was  in  all  probability  the  argu- 
ment of  their  opponent,  and  realizing  its  force  they  repeat  it  in 
order  to  call  forth  a  rei^ly.  John  in  answering  gives  the  reason 
"John  answered  and  said  a  man  can  receive  nothing  except  it 
has  been  given  him  from  heaven,"  that  is,  his  greater  activity 
and  greater  success  was  from  God,  and  is  only  a  natural  con- 
sequence; for,  "Ye  yourselves  bear  me  witness  that  I  said  I  am 
not  the  Chiist,  but  that  I  am  sent  for  him."  And  tliis  is  the 
light  in  which  he  looks  u]3on  that  which  is  transpii'ing:  "He 
that  hath  tlie  bride  |is  the  bridegroom;  but  the  friend  of  the 
bridegroom,  that  standeth  and  heareth  him  rejoiceth  greately 
because  of  the  bridegroom's  voice;  this  my  joy  therefore  is 
made  full."  Tliat  is,  what  they  have  told  him  instead  of  cause- 
ing  envy  on  his  part,  gives  him  joy.  That  he  fully  reahzed  his 
position  is  seen  in  this  additional  statement,  "He  must  increase 
but  I  must  decrease."  By  way  of  explanation  of  this  statement 
he  shows  that  this  is  a  natural  outcome,  because  of  his  nature 
and  the  nature  of  his  teaching.-?.  "He  that  cometh  from  above 
is  above  all,"  since  "he  timt  is  of  the  earth  is  of  the  earth,  and  of 
tlie  earth  he  speaketh,"  while  "lie  that  cometh  from  heaven  is 
above  all."  not  only  because  of  his  nature  but  because  of  his 
superior  knowledge  which  he  possesseth,  "What  he  hath  seen 
and  heard  of  that  he  bearcth  witness."  With  John  his  teach- 
ings were  based  on  imparted  knowledge  received  through  rev- 
elation, while  the  teachings  of  Jesus  concerning  the  kingdom 
were  based  on  immediate  knowledge. 

The  disciples  had  just  said,  "all  men  come  to  him,"  and  now 
John  speaking  of  the  same  time,  "and  no  man  receiveth  his  wit- 
ness," for  John  saw  in  the  multitude  a  great  lack  which  later 
events  developed,  and  yet  it  might  have  been  that  he  was  speak- 
ing hyperbolically  of  the  small  number  which  would  believe. 
Small  in  comparison  with  the  vast  number  which  refused  to  be- 
lieve on  him.  And  concerning  those  who  had  believed  he  says, 
"He  that  hath  received  his  witness  hath  set  his  seal  to  this,  that 


Jesus  Christ  the  Son  of  God  21 

God  is  true."  Thus  does  he  make  unbelief  a  denial  of  this, 
"For  he  whom  God  hath  sent,  speaketh  the  words  of  God."  And 
being  from  heaven,  God  hath  fully  endowed  him  with  all  of  his 
attributes  and  powers  without  saint,  "for  he  giveth  not  the 
Spirit  by  measure." 

Still  another  reason  he  gives  for  his  having  to  decrease,  and 
Christ  to  increase,  "The  father  loveth  the  Son  and  hath  given  all 
things  into  his  hand."  This  being  true  he  sets  forth  the  conse- 
quences of  man's  attitude  toward  Christ,  "He  that  believeth  on 
the  Son  hath  life;  but  he  that  obeyeth  not  the  Son  shall  not 
see  life,  but  the  wrath  of  God  abideth  on  him."  Man,  because 
of  disobedience  or  sin,  is  under  the  wrath  of  God  until  his 
condition  is  changed  by  faith  in  God.  This  is  man's  natural 
state,  and  not  simply  because  of  his  refusal  to  believe  in 
Christ.  3:2236. 

Following  the  discourse  of  John  the  Baptist,  we  have  the  dis- 
course of  Jesus  delivered  to  the  woman  of  Samaria,  at  the  well 
near  the  city  of  Sychar.  His  presence  at  the  well  came  about 
in  this  way,  "When  therefore  the  Lord  knew  how  that  the 
Pharisees  had  heard  that  Jesus  was  making,  and  baptizing  more 
disciples  than  John  (although  Jesus  himself  baptized  not,  but 
his  disciples),  he  left  Judea  and  departed  again  into  Galilee." 
In  making  this  journey,  "he  must  needs  pass  through  Samaria. 
So  he  Cometh  to  a  city  of  Samaria,  called  Sychar,  near  to  a  par- 
cel of  ground  that  Jacob  gave  to  his  son,  Joseph:  (see  Gen.  33:19 
and  48:22)  and  Jacob's  well  was  there.  Jesus  therefore  being 
wearied  with  his  journey,  sat  thus  by  the  well.  It  was  about 
the  sixth  hour.  There  cometh  a  woman  of  Samaria  to  draw 
water."  Seeing  the  woman  approaching  he  takes  advantage  of 
a  physical  need  to  teach  a  spiritual  truth,  so  he  says  to  her, 
"give  me  to  drink."  The  reason  why  he  asked  her  instead  of 
his  own  disciples  was,  "For  his  disciples  were  gone  away  into 
the  city  to  buy  food."  The  request  came  as  a  surprise  to  the 
woman,  for  she  asked,  "How  is  it  that  thou  being  a  Jew  askest 
drink  of  me  wlio  am  a  Samaritan  woman?"  The  cause  of  her 
surprise  was,  ("For  Jews  have  no  dealings  with  Samaritans.") 

Without  answering  her  question  or  even  offering  any  explan- 
ation for  his  action,  he  simply  makes  a  statement  in  which  he 
endeavors  to  transfer  her  thought  from  the  physical  to  the 
spiritual,  "Jesus  answered  and  said  unto  her,  If  thou  knewest 


22  Jesus  Christ  the  Son  of  God 

the  gift  of  God,  and  who  it  is  that  saith  to  tlice  ^'ive  me  to  drink; 
thou  wouldst  have  asked  of  him,  and  he  would  have  given  thee 
hving  water."  The  gift  of  God  was  himself,  and  the  hving 
water  of  which  he  spoke  was  the  Holy  Spirit,  (see  ch.  7:38  39. 
But  the  woman  in  her  thought  failed  to  follow  him,  because  her 
reply  had  reference  to  the  physical,  "The  woman  saith  unto 
him,  Sir,  thou  hast  nothing  to  draw  with  and  the  well  is  deep." 
But  her  curiosity  is  aroused  and  she  is  anxious  to  know  more 
about  it,  so  she  asks,  "Whence  then  hast  thou  that  living  water?" 
Reahzing  that  he  must  possess  some  power  greater  than  that 
possessed  by  men  ordinarily,  she  asks,  "Art  thou  greater  than 
our  father  Jacob,  who  gave  us  the  well,  and  drank  thereof  him- 
salf  and  his  sons,  and  his  cattle?"' 

Without  answering  this  question  he  makes  another  attempt 
to  transfer  her  thought  from  the  physical  to  the  spiritual;  this 
he  endeavors  to  do  by  a  contrast  of  effects.  Speaking  of  the 
physical,  "Jesus  answered  and  said  unto  her,  Everyone  that 
drinketh  of  this  water  shall  thirst  again,"  but  rot  so  with  the 
spiritual,  the  effect  is  two- fold:  first,  "but  whosoever  drinketh 
of  the  water  that  I  shall  give  him  shall  never  thirst";  secondly, 
unlike  the  other  it  will  be  ever  present,  and  perennial  and 
springing  up  unto  eternal  life,  "but  the  water  that  I  shall  give 
him  shall  become  in.  him  a  well  of  water  springing  up  unto 
eternal  life." 

StiU  failing  to  catch  the  deeper  meaning  of  what  he  has  said, 
and  yet  recognizing  its  desirability  and  convenience,  she  asks 
that  she  be  given  this  water  and  gives  her  reasons  for  making 
the  request,  "The  woman  saith  unto  him,  Sir,  give  me  this 
water,  that  I  thirst  not,  neither  come  all  the  way  hither  to  draw." 

Once  more  he  makes  the  attempt  to  instill  in  her  spiritual 
conceptions,  and  in  so  doing  reveals  his  divine  or  supernatural 
character,  and  prepares  the  way  for  a  declaration  of  himself. 
This  he  does  by  casually  making  a  seemingly  unimportant  re- 
quest, "Jesus  saith  unto  her,  Go  call  thy  husband,  and  come 
hither."  To  this  request  "The  woman  answered,  and  said  unto 
him,  I  have  no  husband."  Jesus  uses  her  answer  as  the  occa- 
sion of  making  revelation  of  her  past  life,  which  must  have  as- 
tonished her  and  impressed  her  with  his  unusual,  if  not  super- 
natural character.  "Jesus  saith  unto  her,  Thou  saidest  well,  I 
have  no  husband,  for  thou  hast  had  five  husbands;  and  he  whom 


Jesus  Christ  the  Son  of  God  23 

thou  now  hast  is  not  thy  husband;  this  hast  thou  said  truj".!" 
She  now  realizes  she  is  conversing  with  no  ordinary  individual, 
but  with  a  man  of  God  endowed  with  higher  powers,  a  prophet, 
and  so  ex[)resses  her  behef,  "The  woman  saith  unto  him,  Sir  I 
perceive  that  thou  art  a  prophet." 

While  what  follows  suggests  the  possibility  of  a  desire  on  her 
part  to  turn  the  trend  of  the  conversation  away  from  her  past, 
it  is  more  probable  that  believing  herself  to  be  in  the  presence 
of  a  man  who  was  undoubtedly  a  pi'ophet,  she  saw  an  opportun- 
ity to  settle  a  question,  one  which  has  been  a  vexed  one,  because 
of  the  exclusive  claims  of  the  Jews  as  to  where  was  God's  true 
altar,  and  where  he  should  be  worshipped.  That  she  was  sin- 
cere, is  evident  because  Christ  gives  the  question  due  consider- 
ation. The  information  she  secures  by  making  a  statement 
which  requires  an  answer,  "Our  fathei's  worshipped  in  this 
mountain;  and  ye  say  that  in  Jerusalem  is  the  place  where  men 
ought  to  worship,"  His  answer  was  both  new  and  unexpected, 
because  he  dropped  out  of  the  que.stion  the  idea  of  place  and  its 
sanctity.  His  answer  shows  that  the  Father  could  be  worship- 
ped in  both  places,  "Jesus  saith  unto  her,  Woman,  believe  me, 
the  hour  cometh,  when  neither  in  this  mountain,  nor  in  Jeru- 
salem, shall  ye  worship  the  Father." 

He  would  have  her  know  that  there  was  something  more  im- 
portant than  place  and  that  is  the  manner  in  wnich  he  is  wor- 
shipped. In  this  particular  he  shows  her  that  she  and  her  peo- 
ple have  failed.  "Ye  worship  that  which  ye  know  not."  She 
knew  not  God,  becau.se  she  had  only  an  imperfect;  revelation  of 
him,  for  the  Samaritans,  while  they  received  the  books  of  Moses 
rejected  the  books  of  the  prophets,  and  it  was  the  prophets  who 
had  fully  developed  the  Messianic  hope  and  the  salvation  which 
was  to  come  through  him,  consequently  he  who  did  not  thus 
know  God,  did  not  in  reality  know  him.  Jesus  reckoning  him- 
self as  a  Jew,  could  truthfully  say  for  the  Jews,  "we  worship 
that  which  we  know,"  and  concerning  salvation,  "for  salvation 
is  from  the  Jews,"  since  he  was  a  Jew  and  salvation  was  to  come 
through  him.  While  he  draws  the  line  of  racial  distinction, 
that  he  might  point  our  error,  yet  the  declaration  of  truth  which 
he  now  makes  lifts  it,  "But  the  hour  cometh,  and  now  is,  when 
the  true  worshipper  shall  worship  the  Father  in  spirit  and  truth, 
for  such  doth  the  Father  seek  to  be  his  worshippers." 


24  Jesus  Christ  the  Son  of  God 

From  this  statement,  it  is  perfectly  clear  that  he  meant  that 
the  hour  was  coming,  and  in  fact  was  already  here,  in  which 
those  who  truly  worshipped  God,  would  not  do  so  in  any  partic- 
ular place,  nor  by  any  particular  forms  or  ceremonies,  nor 
■would  they  worship  him  in  error  as  do  both  Jew  and  Samaritan, 
but  in  the  truth  which  he  was  revealing  and  would  reveal  to  the 
■world.  "For  God  is  a  Spirit  and  they  that  worship  him  must 
worship  in  spirit  and  truth,"  True  worship  must  ever  be  spir- 
itual and  in  truth  or  consonant  with  the  divine  nature,  as  re- 
vealed in  Clii-ist. 

But  all  this  the  woman  fails  to  understand,  and  deeply  feeling 
her  needs  she  gives  expression  to  her  hope  and  belief  in  the 
coming  of  one  who  will  be  able  to  make  it  all  plain  to  her,  "The 
woman  saith  unto  him,  I  know  that  Messiah  cometh  (he  that  is 
called  Christ);  when  he  is  come  he  will  declare  unto  us  all 
things."  This  afforded  him  the  desired  opportunity  to  make  a 
revelation  of  himself,  and  "Jesus  saith  unto  her,  I  that  speak 
unto  thee  am  he.  And  upon  this  came  the  disciples,  and  they 
marvelled  that  he  was  speaking  with  a  woman,"  because  it  was 
a  Rabbinical  precept  that  it  was  beneath  the  dignity  of  man  to 
hold  converse  with  a  woman  in  public,  and  it  was  something 
that  was  forbidden  a  Rabbi.  While  they  may  have  asked  the 
question  among  themselves,  "yet  no  man  said,  what  seekest 
thou?  or  why  speakest  thou  with  her?" 

And  now  since  the  disciples  had  come,  and  the  situation  hav- 
ing become  somewhat  constrained,  "So  the  woman  left  her 
water  pot,  and  went  away  into  the  city,  and  saith  to  the  men, 
come  see  a  man  who  told  me  all  things  that  ever  I  did  "  This 
seems  to  have  been  to  her  the  strongest  ground  for  believing 
that  he  was  the  Christ.  At  least  this  fact  seems  to  have  made  a 
deeper  impression  upon  her  than  did  his  most  remarkable 
teaching.  While  the  conviction  forced  itself  upon  her  yet  she 
did  not  trust  herself  to  make  a  positive  assertion,  so  she  asked, 
"Can  this  be  the  Christ?"  Naturally  enough  the  very  mention 
of  the  possibility  of  the  Messiah  having  come  was  sufficient  to 
arouse  their  interest  and  their  curiosity,  and  "They  went  out 
of  the  city,  and  were  coming  to  him." 

"  In  the  meanwhile  the  disciples  prayed  him,  saying,  Rabbi  eat. 
But  he  said  unto  them,  I  have  meat  to  eat  that  ye  know  not." 
The  disciples  spoke  in  a  material  sense,  but  Christ  in  a  spirit- 


Jesus  Christ  the  Son  of  God  25 

ual  sense,  when  he  said,  "Ihaye  meat  to  eat  that  ye  know 
not,"  consequently  the  disciples  could  not  understand.  "The 
disciples  therefore  said  one  to  another,  Hath  any  man  brought 
him  ought  to  eat?"  Whereupon  he  explains  that  which  he  had 
said.  "Jesus  saith  unto  tliem,  my  meat  is  to  do  the  will  of 
him  that  sent  me,  and  to  accomplish  his  work."  In  other  words 
he  wanted  them  to  know  that  this  spiritual  life  had  found  food 
in  what  had  transpired  between  himself  and  the  Samaritan 
woman  and  that  he  was  still  to  find  food  in  what  was  before 
him,  since  in  it  all  he  was  simply  doing  God's  will. 

And  then  looking  up  and  seeing  the  Samaritans  flocking  to 
him  he  said,  "Say  not  ye,  There  are  yet  four  months,  and  then 
Cometh  the  harvest?  behold,  I  say  unto  you.  Lift  up  your  eyes, 
and  look  on  the  fields,  that  they  are  white  already  unto  harvest." 
Christ  saw  in  the  coming  multitude  the  results  that  afterward 
followed,  both  present  and  more  remote.  Continuing  to  ad- 
dress them  upon  the  subject  already  begun,  he  says,  "He  that 
reapeth  receiveth  wages,"  not  the  pay  of  the  world,  but  in 
that  he  "gathereth  fruit  unto  eternal  life,"  indicating  that  their 
opportunity  for  service  is  now  at  hand,  and  it  is  for  them  to 
act,  "that  he  that  soweth  and  he  that  reapeth  may  rejoice  to- 
gether." Christ  having  sown  the  seed,  it  was  now  for  them  to 
gather  the  harvest  of  souls,  and  they  could  rejoice  together. 
This  incident  he  cites  as  an  illusti'ation  of  the  truth  of  the  say- 
ing which  evidently  was  in  common  use,  "For  herein  is  the  say- 
ing true  one  soweth  and  another  reapeth,"  which  aptly  illus- 
trated their  work,  for,  "I  sent  you  to  reap  that  wherein  ye  have 
not  labored,"  because,  "others  have  labored,  and  ye  are  entered 
into  their  labor.  In  this  clause  the  word  "others"  may  have 
included  the  prophets,  and  John  the  Baptist,  or  he  may  have 
used  it  as  a  categorical  plural,  and  yet  from  what  follows  it 
■would  seems  more  probable  that  he  meant  himself  and  the 
woman. 

"And  from  that  city  many  of  the  Samaritans  believed  on  him 
because  of  the  word  of  the  woman,  who  testified,  He  told  me  all 
things  that  ever  I  did."  How  strikingly  does  the  faith  of  the 
Samaritans  stand  in  contrast  with  that  of  the  Jews.  The  Jews 
hesitatingly  believed  on  him,  when  they  had  a  miracle  to  invite 
and  give  assurance  to  their  faith,  while  the  Samaritans,  many 
of  them  believed  on  him  without  any,  and  many  on  the  strength 


26  Jesus  Christ  the  Son  of  God 

of  this  woman's  woi'cl,  and  without  havincr  seen  him,  as  the 
following  verse  indicates,  "So  when  the  Samaritans  came  unto 
liim,  they  besouj^ht  him  to  abide  with  them;  and  he  abode  two 
days.  And  miny  more  believed  because  of  his  word,"  a  miracle 
not  being  necessary  to  produce  faith  in  them,  for  they  were 
ready  and  willing  to  have  believed  on  him  on  the  strength  of 
what  the  woman  had  said,  for,  "They  said  to  the  woman.  Now 
we  believe  not  because  of  thy  speaking;  for  we  have  heard  for 
ourselves  and  V:now  that  this  is  indeed  the  Savior  of  the  world." 

In  this  discourse  of  Christ's  we  have  his  own  declaration  as 
to  who  he  was,  and  in  the  narrative  the  indirect  declaration  of 
the  woman  and  the  positive  declaration  of  the  Samaritans,  bas- 
ed upon  the  evidence  which  he  presented,  all  of  which  goes  to- 
ward establishing  the  fact  that  he  was  the  Son  of  God.      4:1-42. 

This  fact  is  further  established  by  exhibitions  of  superna- 
tural power  in  the  healing  of  the  sick  and  the  afflicted.  "And 
after  two  days  he  went  forth  from  thence  into  Galilee,"  which 
was  in  accordance  with  his  original  intentions  (4:3)  and  for  the 
reason  given,  "For  Jesus  himself  testified,  that  a  prophet  hath 
no  honor  in  this  own  country."  This  he  said,  not  because  of 
any  lack  of  divine  consciousness,  but  simply  stating  a  well- 
known  truth  in  justification  of  his  course.  It's  truth  John  veri- 
fies by  telling  of  the  welcome  he  received.  "So  when  he  came 
into  Galilee,  the  Gahleans  received  him,"  and  the  reason  was 
because  of  their  having  seen  all  the  things  that  he  did  in 
Jerusalem  at  the  feast,  for  they  also  went  unto  the  feast." 

In  the  words,  "his  own  country"  some  have  found  a  difficulty 
because  it  is  evident  that  they  refer  to  Judea,  while  in  Matt. 
13:57;  Mark  6:4;  and  Luke  4:24,  they  refer  to  Galilee.  In  each 
case  Christ's  use  of  these  words  was  both  exact  and  proper. 
Judea  was  his  own  country  in  that  it  was  the  place  of  his  birth 
and  residence,  while  Galilee  was  also  his  own  country  in  that  it 
was  the  country  of  his  adoption  and  present  abode. 

Resuming  the  narrative,  he  says,  "He  came  therefore  again 
into  Cana,  of  Galilee,  where  he  made  the  water  into  wine," 
which  was  the  first  miracle  he  performed.  "And  there  was  a 
certain  nobleman  whose  son  was  sick  at  Capernaum.  When  he 
heard  that  Jesus  was  come  out  of  Judea  into  Gahlee.  he  went 
unto  him  and  besought  him  that  he  would  come  down  and  heal 
his  son;  for  he  was  at  the  point  of  death."      While  there  is  no 


Jesus  Christ  the  Son  of  God  27 

record  of  any  miracle  of  healing  havinf^  been  performed  while 
he  was  at  Jerusalem,  yet  it  would  seem  as  if  the  statement  of 
V.  45  must  cover  more  than  the  cl'^ansing  of  the  Temple,  and  the 
words  of  Jesus  would  also  seem  to  indicate  that  he  had.  When 
this  man  came  to  him,  Christ  saw  in  him  the  bej^inninf?  of  faith, 
but  apparently  his  faith  hinged  upon  the  recovery  of  the  child, 
and  to  get  it  on  a  higher  ground  he  says  to  him,  "Except  ye  see 
signs  and  wonders  ye  will  in  no  wise  believe."  Without  affirm- 
ing or  denying  the  assertion,  lie  repeats  his  request  even  more 
urgently,  "Trie  nobleman  saith  unto  him,  Sir,  come  down  ere 
my  child  die."  Intending  that  he  should  believe  without  hav- 
ing seen  the  signs  and  wonders,  "Jesus  saith  unto  him.  Go  thy 
way;  thy  son  liveth,"  and  "The  man  believed  the  word  that  Je- 
sus spal^e  unto  him,  and  he  went  his  way.  And  as  he  was  now 
going  down  his  servants  met  him,  saying,  that  his  son  lived." 
The  very  first  tiling  he  did  was  to  inquire  the  hour  when  the 
change  came.  "So  he  inquired  of  them  the  hour  when  he 
began  to  mend.  They  said  therefore  unto  him,  Yesterday  at 
the  seventh  hour  the  fever  left  him.  So  the  father  knew  that 
it  was  at  that  hour  in  which  Jesus  said  unto  him.  Thy  son  liv- 
eth," The  result  was  that  himself  believed,  and  his  whole 
house.  From  an  undefined  faith  in  the  word  of  Jesus,  the  no- 
b'eman's  faith  is  changed  intoa  personal  faith  in  Christ,  through 
this  manifestation  of  his  supernatural  power. 

Owing  to  the  peculiar  reading  of  the  next  verse  it  is  apt  to  be 
misunderstood  upon  a  first  reading.  "This  is  again  the  second 
sign  that  Jesus  did,  having  come  out  of  Judea  into  Galilee." 
The  first  thought  is  that  this  was  the  second  sign  done  on  this 
occasion  instead  of  it  being  the  second  sign  done  in  Cana.  What 
is  meant  is  "this  is  a  second  sign  he  did  in  Cana,  having  come 
out  of  Judea  into  Galilee."  In  giving  this  miracle  in  this  connec- 
tion it  would  seem  as  if  John  had  two  objects  in  view:  first,  to 
put  in  contrast  the  faith  and  ready  acceptance  of  him  by  the 
Galileans,  with  the  hostile  attitude  of  the  Jews,  as  it  appears  in 
the  next  chapter;  and  secondly,  if  not  the  main  reason,  in  set- 
ting forth  the  supernatural  character  of  Jesus  by  showing  his 
power  over  disease.  4:43-56. 

John  passes  over  quite  a  number  of  events  and  comes  to  the 
second  passover,  "After  these  things  there  was  a  feast  of  the 
Jews;  and  Jesus  went  up  to  Jerusalem."  (See  Appendix,  Note  A) 


28  Jesus  Christ  the  Son  of  God 

"Now  there  is  in  Jerusalem  by  the  sheep  gate  a  pool  which  is 
called  in  Hebrew,  Bethesda,  having  five  porches.  In  these  lay 
a  multitude  of  them  that  were  sick,  blind,  halt,  withered.  And 
a  certain  man  was  there,  who  had  been  thirty  and  eight  years 
in  his  infirmity.  When  Jesus  saw  him  lying,  and  knew  that  he 
had  been  now  a  long  time  in  that  case,  he  saith  unto  him, 
"Wouldest  thou  be  made  whole?"  The  question  of  Christ  im- 
plies a  willingness  to  heal  and  the  answer  of  the  man  indicates 
that  he  does  not  perceive  in  Christ  a  source  of  healing,  yet  it 
shows  a  willingness  on  his  part  to  do  that  which  he  believes  is 
necessary  to  secure  healing.  "Sir,  I  have  no  man,  when  the 
"water  is  troubl'^d,  to  put  me  into  the  pool."  And  he  recognizes 
that  it  is  his  lack  of  friends  and  his  condition  that  keeps  him 
from  the  coveted  boon  of  health,  for  "While  I  am  coming 
another  steppeth  down  before  me." 

It  would  thus  appear  that  the  curative  power  was  present 
only  at  the  time  of  troubling.  Without  noticing  his  lack  of 
friends  or  discussing  the  merits  of  the  cure  which  had  held  him 
there  for  so  long  a  time,  Christ  said  to  him,  "Arise,  take  up  Ihy 
bed,  and  walk."  This  command  he  gave  because  he  saw  in  him 
sufficient  faith  to  lead  to  an  obedience  on  the  part  of  the  afflict- 
ed one,  because  we  are  told,  "And  straightway  the  man  was 
made  whole."  Having  been  healed  at  once,  "took  up  his  bed 
and  walked." 

The  miracle  Christ  purposely  did,  the  occasion  thus  present- 
ed, provoked  a  discussion  which  afforded  him  an  opportunity  to 
declare  himself,  and  show  his  power  and  authority.  Besides 
declaring  himself  as  he  does  in  verse  18,  he  manifests  by  his 
power  over  disease  that  he  is  Lord  of  the  Sabbath.  (Matt.  12:8, 
Mark  2:28  and  Luke  6:8) 

While  it  may  have  been  purely  accidental,  yet  it  seems  to 
bear  some  marks  of  design,  "Now  it  was  the  Sabbath  on  that 
day;"  a  fact  which  was  quickly  noted  and  exception  taken  to 
the  act  of  the  one  healed,  by  the  Jews.  "  So  the  Jews  said  unto 
him  that  was  cured.  It  is  the  Sabbath,  and  it  is  net  lawful  for 
thee  to  take  up  thy  bed."  (Jer.  17:21-23)  Without  noticing  the 
exception  which  they  took  to  his  act,  he  in  his  declaration  rec- 
ognizes the  authority  of  Christ  as  being  superior  to  the  law  and 
bases  his  recognition  upon  his  power  to  heal.  "He  that  made 
me  whole,  the  same  said  unto  me,  Take  up  thy  bed  and  walk." 


Jesus  Christ  the  Son  of  God  29 

The  authority  Jesus  liere  assumes  he  on  another  occasion 
claims.  (Matt.  12:8;  Mark  2:28  and  Luke  6:8)  So  the  man  de- 
clares that  the  ri;^ht  to  do  as  he  was  doing  had  been  given  to 
him  by  another. 

At  the  time  he  did  not  know  wlio  this  person  was,  for  "They 
asked  him,  Who  is  the  man  that  said  unto  tliee,  Take  up  thy  bed 
and  walk?"  But  he  that  was  healed  knew  not  who  it  was;  for 
Jesus  had  conveyed  himself  away,  a  multitude  being  in  that 
place.  But  he  soon  learns,  for  "Afterwards  Jesus  lindeth  him 
in  the  Temple,  said  unto  him,  Behold  thou  art  made  whole;  sin 
no  more,  lest  a  worse  thing  befall  thee."  Jesus  in  coming  to 
him  the  second  time  informs  liim  that  his  affliction  had  been  be- 
cause of  his  sinful  life,  and  warns  him  not  to  return  to  it,  and 
cease  doing  evil,  lest  a  worse  punishment  befall  him. 

Before,  when  his  right  had  been  questioned,  lie  could  not 
give  his  auihority  for  his  course  of  action,  but  now  able  to  do 
so  he  seeks  out  the  Jows  who  had  taken  him  to  task,  most  prob- 
ably some  of  the  Sauhedrin,  and  informs  them  that  it  was  Je- 
sus. "The  man  went  away,  and  told  the  Jews  that  it  was  Jesus 
who  had  made  him  whole."  And  now,  because  he  had  per- 
formed this  miracle  on  the  Sabbath,  the  Jews  began  to  perse- 
cute him,  "And  for  this  cause  did  the  Jews  persecute  Jesus  be- 
cause he  did  those  tilings  on  the  Sabbath."  Instead  of  quietly 
submitting  to  this,  and  the  charge  which  was  evidently  made 
against  him,  he  defends  himself.  "But  Jesus  answei'cd  them, 
My  Father  worketh  even  until  now."  While  having  taken  the 
divine  rest  of  the  Sabbath,  yet  God  had  been  uncr-asing  in  his 
labors  for  man's  salvation.  This  being  true  it  was  perfectly 
natural  that  Jesus  should  be  unceasing  in  his  labors. 

At  this  point  John  breaks  the  thread  of  the  narrative,  to  say 
that  for  what  Jesus  had  just  said  they  now  sought  the  more  to 
kill  him,  "For  this  cause,  therefore,  the  Jews  sought  the  more 
to  kill  him,  because  he  not  only  broke  the  Sabbath,  but  also 
called  God  his  own  Father,  making  himself  equal  with  God." 
While  replying  to  them,  yet  he  takes  no  notice  of  the  exception 
"which  they  had  taken  to  his  statements,  but  continues  the  de- 
fense which  he  began  in  the  ITtli  verse.  "Jesus  therefore  an- 
swered and  said  unto  them,  verily,  verily,  I  say  unto  you,  the 
Son  can  do  nothing  of  himself,  but  what  he  seeth  the  Father 
doing."     A  truth  based  on  the  attention  which  children  pay  to 


30  Jesus  Christ  the  Son  of  God 

the  actions  of  the  father,  and  tilso  pointing  out  the  self  evident 
fact  that  his  knowledge  and  relation  must  be  immediate,  else 
■what  he  did  was  not  possible,  "for  what  things  soever  he  doeth 
these  the  Son  also  doeth  inline  manner." 

There 'vvas  also  this  additional  reason  in  explanation  of  how 
he  came  to  do  what  he  did,  ^^Fov  t!ie  Father  loveth  the  Son,  and 
showeth  him  all  things  that  himself  doeth  "  But  this  is  not  all, 
"and  greater  works  than  those  will  he  show  him,"  for  this  rea- 
son, "that  ye  may  marvel."  These  greater  works  he  now  speci- 
fies, "For  as  the  Father  raiseth  the  dead  and  giveth  them  life, 
even  so  the  Son  also  giveth  life  to  whom  he  will."  In  this  verse 
he  is  speaking  in  both  a  physical  and  a  spiritual  sense,  for  in 
what  follows  he  speaks  in  both  senses  separately  and  not  con- 
jointly. This  fact  appears  in  the  language  used,  since  he 
speaks  of  the  Father's  w'ork  as  raising  and  quickening,  while  of 
his  own  work  he  speaks  simply  of  the  quickening.  This  spir- 
itual quickening  is  not  arbitrary,  but  is  dependent  upon  the  in- 
dividual since  he  cannot  quicken  those  who  will  not  believe  on 
him,  without  destroying  the  freedom  of  man's  will,  which  ex- 
plains the  clause,  "  whom  he  will."  In  explanation  of  this  giv- 
ing of  life  by  himself  he  says,  "For  neither  doth  the  Father 
judge  any  man,  but  he  hath  given  all  judgment  unto  the  Son." 
Judgment  in  the  sense  of  condemnation.  The  pui'pose  of  the 
Father's  act  is,  "that  all  may  honor  the  Son,  even  as  they  honor 
the  Father.  Or  give  to  Jesus  the  same  recognition  which  they 
gave  to  God.  Failure  to  do  so  means  that,  "He  that  honoreth 
not  the  Son  honoreth  not  the  Father  who  sent  him."  Those 
who  do  not  honor  iiim  he  condemns,  and  those  who  honor  him 
to  them  he  giveth  hfe.  For,  "Verily,  verily,  I  say  unto  you, 
He  that  heareth  my  word,  and  believeth  him  that  sent  me  hath 
eternal  life,  and  cometh  not  into  judgment,  but  hath  passed  out 
of  death  into  hfe."  This  is  how  he  quickeneth  men  spiritually 
through  their  faith  in  him,  in  his  wcrd,  and  in  God. 

In  elaboration  of  what  he  has  just  said,  he  makes  two  declara- 
tions, one  referring  to  the  spiritually  dead  and  the  other  refer- 
ring to  those  physically  dead.  Of  those  spiritually  dead  he 
says,  "Verily,  verily,  I  say  unto  yuu,  the  hour  couicth,  and  now 
is,  when  the  dead  shall  hear  the  voice  of  the  Son  of  God  and 
they  that  hear  shall  hve."  In  this  he  declares  himself  to  be 
possessed  of  the  power  to  give  spiritual  life,  and  gives  two  rea- 


Jesus  Christ  the  Son  of  God  3 1 

sons  in  support  of  his  claim:  First,  "For  the  Father  hath  life  in 
himself,  even  so  <j:ave  he  the  Son  also  to  have  life  in  himself;" 
and  secondly,  "and  he  gave  liim  authority  to  execute  judgment 
because  he  is  a  Son  of  Man."  They  shall  live  not  only  because 
of  the  life  that  is  in  him,  but  because  he  will  riOt  execute  judg- 
ment upon  those  who  have  believed  on  liim. 

It  is  most  probable  that  upon  hearing  these  most  wonderful 
statements,  some  one  expressed  surprise,  ^vhich  causes  him  to 
sa3',  "Marvel  not  at  this;"  and  proceeds  to  make  a  most  start- 
ling statement  concerning  the  physically  dead,  ''for  the  hour 
Cometh  in  which  all  that  are  in  the  tombs  shall  hear  his  voice, 
and  shall  come  forth;  they  that  have  done  good,  unto  the  I'esur- 
rection  of  life;  and  they  that  have  done  ill,  unto  the  resurrection 
of  judgmer.t."  Very  plainly  does  this  last  statement  refer  to 
the  physical  resurrection  and  the  final  judgment. 

Having  made  these  startling  statements,  and  advanced  claims 
"which  must  have  sounded  preposterous,  for  all  through  his  re- 
ply he  speaks  as  sustaining  the  relation  to  God,  as  his  Son,  and 
as  being  in  his  person  divine.  It  was  not  unnatural  then  that 
exceptions  should  have  been  taken,  and  we  find  him  submitting 
testimony  in  support  of  his  claim.  This  vas  wholly  unneces- 
sary on  his  part  since  what  he  had  done  was  sufficient  evidence, 
for  as  he  says,  "I  can  myself  do  nothing,"  And  as  to  this  judg- 
ment, it  is  not  that  of  an  individual  but  of  God,  for  "as  I  hear  I 
judge:  and  my  judgment  is  righteous,"  since  it  is  divine,  and 
consequently  in  harmony  with  man's  only  standard  of  right- 
ness,  and  also  "because  I  seek  not  mine  own  will,  but  the  will 
of  him  that  sent  me."  Furthermore,  "If  I  bear  witness  of  my- 
self, my  witness  is  not  true,"  which  would  be  the  case  if  it  were 
unsupported.  But  he  does  not  need  to  a.sk  them  to  accept  his 
word,  since  "It  is  another  that  beareth  witness  of  me;  and  I 
know  that  the  witness  which  he  witnesseth  of  me  is  true."  And 
that  witness  was  God.  (Matt.  3:17;  Mark  1:11;  Luke  3:22)  The 
witnesses  which  he  presents  as  having  boi-ne  testimony  to  him 
are,  First,  John  the  Baptist,  whom  they  recognized  as  a  man 
sent  fiom  God,  "Ye  have  sent  unto  .John,  and  lie  hath  borne 
witness  unto  the  ti-uth."  But  his  case  does  not  rest  simply  up- 
on the  testimony  of  man,  "But  the  w'itness  which  I  receive  is 
not  from  man;  howbeit  I  say  these  things  that  ye  may  be  saved;" 
Since  ye  believe  not  John  and  "He  was  the  lamp  that    burneth 


32  Jesus  Christ  the  Son  of  God 

and  sbineth;"  to  reveal  me  unto  you,  "and  ye  were  willing  to  re- 
joice for  a  season  in  his  light,"  instead  of  accepting  his  testi- 
mony and  coming  unto  me. 

The  second  witness  he  offers  them  is  his  works:  "But  the  wit- 
ness which  I  have  is  greater  than  that  of  John:  for  the  works 
which  the  Father  hath  given  me  to  accomplish,  the  very  works 
that  I  do  bear  witness  of  me,  that  the  Father  hath  sent  me," 
for  no  one  could  do  these  who  had  not  come  from  God,  and  who 
did  not  possess  supernatural  power,  or  t!ie  power  of  God, 

Third,  the  Father  himself  hath  borne  witness  of  him,  "And 
the  Father  that  spntme,  he  hath  borne  witness  of  me."  (See 
Mark  1:10,  11;  Matt.  3:16,  17,  Luke  3:22)  While  tkis  was  true, 
yet  he  could  say,  "Ye  have  neither  heard  his  voice  at  any  time," 
for  the  reason  that  what  was  true  in  John  12:29  was  in  all  prob- 
ability true  in  the  above  mentioned  case.  Furthermore  he  was 
able  to  say,  "ncn-  seen  his  form,"  which  he  could  not  have  said 
had  they  believed  on  him.  (See  John  14:9) 

The  fourth  and  last  witness  he  presents  is  the  scriptures. 
Now  if  there  was  one  thing  in  which  the  Jew  prided  himself  it 
was  his  knowledge  of  the  sci'iptures,  and  one  of  their  greatest 
teachers  has  said,  "He  who  has  gotten  to  himself  words  of  the 
Law  has  gotten  to  himself  the  life  of  the  world  to  come."  In 
presenting  tljis  witness  he  makes  the  most  astonishing  state- 
ment, "And  ye  have  not  his  word  abiding  in  you,"  and  gives  as 
his  reason,  "for  whom  he  sent,  h.im  ye  believe  not."  And  this 
is  the  pr  of  of  this  assertion,  "Ye  search  the  scriptures,  be- 
cause ye  think  that  in  tliem  ye  have  eternal  life;  and  these  are 
they  which  bear  witness  of  me;  and  ye  will  not  come  to  me  that 
ye  may  have  lite." 

The  explanation  of  this  unbelief  of  theirs  is  to  be  found  in 
their  receiving  glory  one  of  another.  "I  receive  not  glory  from 
men,"  he  simply  means  to  say,  if  L  would  accommodate  myself 
to  your  views  and  wishes,  and  receive  the  glory  which  you  might 
wish  to  bestow  upon  me,  ye  would  come.  "But  I  know  you,  that 
ye  have  not  tiie  love  of  God  in  yourself,"  for  you  love  the  glory 
which  men  bestovk'  upon  you.  Besides,  "I  am  come  in  my 
Father's  name,  and  ye  receive  me  not,"  Had  I  come  hi  my  own 
name,  seeking  my  own  glory,  and  receiving  the  glory  which  you 
might  bestow  upon  me,  ye  would  have  received  me,  and  "if  an- 
other shall  come  in  his  own  name;  him  ye  will  receive,"  a  state- 


Jesus  Christ  the  Son  of  God  33 

ment  that  was  true  not  only  of  that  age,  but  of  every  age;  so 
he  ask^,  "how  can  ye  believe,  who  receive  glory  one  of  anoth- 
er, and  tlie  glory  that  coraeth  from  the  only  God,  ye  seek  not?" 
But  "Think  not  that  I  will  accuse  you  to  the  Father,  there  is 
one  that  accuseth  you,  even  Moses  on  whom  ye  have  set  your 
hope."  And  herein  is  the  enormity  of  their  unbelief,  "For  if  ye 
believe  Moses,  ye  would  believe  me;  for  he  wrote  of  me."  To 
the  Jew  Moses  was  his  authority  in  all  matters  pertaining  to 
religion,  and  yet  they  had  not  believed  him,  so  it  was  useless 
for  Jesus  to  expect  them  to  beheve  him,  "But if  ye  believe  not 
his  writings  how  shall  ye  believe  my  words."  5:30-47. 

Having  presented  the  miracle  performed  at  the  Pool  of  Beth- 
esda,  which,  by  showing  the  power  of  Jesus  over  disease  sub- 
stantiated his  claim  of  divine  sonship,  John  next  presents  the 
miracle  of  his  feeding  of  the  live  thousand,  in  connection  with 
which  he  declares  himself  to  be  the  bread  of  life  for  man.  While 
the  opening  words  of  the  chapter  might  lead  us  to  believe  that 
what  occurred  followed  chronologically  the  preceding  event» 
yet  such  is  not  the  case,  as  about  a  year  has  intervened,  and  the 
words,  "After  these  things,"  are  simply  an  indefinite  note  of 
time.  The  event  follows  the  desire  of  Herod  to  see  Jesus,  (Luke 
9:9)  and  the  return  of  the  disciples.  (Matt.  14:13-21;  Mark 
6:30-44  and  Luke  9:10  17.)  His  seeking  retirement  at  this  time, 
was  apparently  for  two  reasons:  1st,  to  escape  Herod;  and,  sec- 
ond, to  hear  the  report  of  his  disciples,  they  having  returned 
from  the  mission  upon  which  he  had  sent  them.  But  try  as  he 
would  the  people  would  not  allow  him  to  get  away  from  them, 
"Jesus  went  away  to  the  other  side  of  the  Sea  of  Galilee,  whieh 
is  the  Sea  of  Tiberias,  and  a  great  multitude  followed  him,"  for 
the  reason  as  given,  "  because  they  beheld  the  signs  which  he 
did  on  them  that  were  sick."  It  is  worthy  of  notice  to  observe 
that  there  is  a  different  purpose  in  seeking  Christ  at  this  time 
from  that  which  they  have  laier.  (vs.  22-24  )  Here  they  seek 
him  because  of  what  they  saw,  but  later  because  of  the  loaves 
and  fishes.  For  the  purpose  of  escaping  the  multitude,  and 
having  some  privacy,  "And  Jesus  went  up  into  the  mountain 
and  there  sat  with  his  disciples."  But  he  could  not  elude  the 
people,  "Now  tlie  passover,  the  feast  of  the  Jews,  was  at  hand," 
and  many  pilgrims  were  now  on  their  wny  to  Jerusalem,  and 
some  of  these  having  heard  of  his  presence  in  the  vicinity  sought 


34  Jesus  Christ  the  Son  of  God 

him  out,  "Jesus  therefore  liftinpf  up  his  eyes,  and  seeing  that  a 
great  niultitude  cometh  unto  him."  The  original  multitude 
which  followed  him,  augmented  by  the  pilgrims,  was  what  he 
beheld,  this  presented  a  serious  proposition,  and  to  test  his  dis- 
ciples he  "saith  unto  Philip,  Whence  are  we  to  buy  bread,  that 
these  may  eat?  And  this  he  said  to  prove  him:  for  he  himself 
knew  what  he  would  do."  But  Philip  was  not  equal  to  the  oc- 
casion, and  looking  at  the  multitude  in  despair,  "Philip  answer- 
ed him.  Two  hundred  pennyworth  of  bread  is  not  sufficient 
for  thena  that  every  one  may  take  a  little."  But  Andrew,  anoth- 
er of  his  disciples,  seems  to  have  had  a  little  more  faith  in  the 
supernatural  powers  of  Christ,  and  in  all  probability  thinking 
they  might  be  used  to  afford  relief,  informs  Christ  of  what  a  lad 
has  in  his  possession.  "One  of  his  disciples,  Andrew,  Simon 
Peter's  brother,  saith  unto  him,  There  is  a  lad  here,  who  hath 
five  barley  loaves  and  two  fishes,"  indicating  merely  a  sugges- 
tion, and  one  in  which  apparently  he  had  not  much  faith,  for  he 
adds,  "but  what  are  these  among  so  many?"  Without  making 
any  reply,  Jesus  quietly  says  to  them.  "  Make  the  people  sit 
down."  In  explanation  of  this  command,  the  writer  makes  a 
statement  which  helps  in  fixing  the  time  of  year,  and  at  the 
same  time  shows  its  naturalness:  "Now  there  was  much  grass 
in  the  place."  What  follows,  was  simply  the  thing  to  do  under 
the  circumstances,  in  order  to  facilitate  the  distribution.  "So 
the  men  sat  down  in  number  about  five  thousand",  not  counting 
the  women  and  children  which  were  there.  In  performing  this 
miracle  he  had  a  definite  purpose,  and  that  was  to  teach  them 
that  he  was  the  bread  of  life.  By  meeting  the  need  of  the  peo- 
ple it  gave  him  a  basis  for  the  instruction  which  he  gives,  while 
in  commanding  his  disciples  to  gather  up  the  fragments  he  gave 
them  the  indisputable  evidence  of  the  wonderful  power  he  pos- 
sessed. "Jesus  therefore  took  the  loaves;  and  having  given 
thanks,  he  distributed  to  them  that  were  sat  down;  likewise  also 
of  the  fishes,  as  much  as  they  w()nld.  And  when  they  were  fill- 
ed, he  saith  unto  his  disciples.  Gather  uj^  the  broken  pieces 
which  remain  over  that  nothing  be  lost:  So  they  gathered  them 
up  and  filled  twelve  baskets  with  broken  pieces  from  the  five 
barley  loaves  which  remained  over  unto  them  that  had  eaten." 

But  they  failed  to  grasp  the  meaning  of  what  they   saw,  and 
only  partially  comprehended  his  character,   "When   therefore 


Jesus  Christ  the  Son  of  God  35 

the  people  saw  the  sign  which  he  did  they  said,  This  is  of  a  truth 
the  propliet  that  cometh  into  the  "world."  But  their's  w  ts  a  tem- 
poral and  censuous  comprehension,  as  is  indicated  by  wnat  fel- 
lows, and  also  by  verse  26,  "Jesus  therefore  perceiving  that 
they  were  about  to  come  tmd  take  him  by  force,  to  make  him 
king,  withdrew  again  into  the  mountain  himself  alone."    6:1-15. 

As  the  people  had  failed  to  grasp  the  true  meaning  of  this 
miracle,  so  had  his  disciples  failed  to  grasp  the  full  meaning  of 
it  as  a  revelation  of  his  character,  and  that  they  might  have  an 
opportunity  of  opening  their  eyes  to  this  he  sends  them  to  the 
other  side.  For  these  facts,  which  John  in  his  account  does 
not  bring  out,  see  Matt.  14:33;  Mark  6:52;  Matt.  14:22.  "And 
so  when  evening  came,  his  disciples  went  down  unto  the  sea; 
and  they  entered  into  a  boat  and  were  going  over  the  sea  unto 
Capernaum."  The  occasion  came,  (Mark  6:48) "And  it  was  now 
dark,  and  Jesus  had  not  yet  come  to  them:  And  the  sea  was 
raising  by  reason  of  a  great  wind  that  blew."  Thus  does  God 
time  things  very  often  in  our  lives  so  that  they  come  to  us  at  the 
opporune  time,  and  so  with  the  greatest  force.  "  When,  there- 
fore, they  had  rowed  about  five  and  twenty  or  thirty  furlongs, 
they  beheld  Jesus  walking  on  the  sea,  and  drawing  nigh  unto 
the  boat."  His  mysterious  appearance  had  the  effect  of  fright- 
ning  them,  and  at  first  they  believed  Him  to  be  a  ghost,  as  we 
learn  in  Mark  6:49,  but  his  words,  "It  is  I,  be  not  afraid,"  reas- 
sures them,  and  sets  their  minds  at  rest,  and  "They  were  willing 
therefore  to  receive  Him  into  the  boat."  Besides  they  were  ready 
to  acknowledge  Him  as  the  Son  of  God,  (Matt.  14:33.)  "And 
straightway  the  boat  was  at  the  land  whither  they  were  going." 

Some  liave  thought  there  was  a  discrepancy  here,  because 
Matthew  and  Mark  make  mention  of  His  having  entered  the 
boat.  But  such  is  not  necessarily  the  case,  as  John  simply  al- 
lows one  to  infere  this  iu  the  abbreviated  account  which  he 
gives.  6:16  21. 

As  another  opportunity  was  given  the  disciples  to  grasp  more 
fully  the  meaning  of  this  miracle,  so  to  the  people  another  op- 
portunity was  given  to  perceive  the  meaning  of  the  miracle,  of 
the  loaves  and  tishes  as  they  were  to  apprehend  it:  "On  the 
morrow  the  multitude  which  stood  on  the  other  side  of  the  sea 
saw  that  there  was  none  other  boat  there,  save  one,  and  that 
Jesus  entered  not  with  his  disciples  into  the  boat  but  thcit  his 


36  Jesus  Christ  the  Son  of  God 

disciples  went  away  alone  (howbeit  there  came  boats  from 
Tiberias  rif^btunto  tlie  place  where  they  eat  the  bread,  after  the 
Lord  had  ^iven  thanks)."  From  the  people  wlio  came  in  these 
boats  they  learned  that  neither  Jesus  nor  his  disciples  had  gone 
hither,  so  "When  the  multitude  therefore  saw  that  Jesus  was 
not  there,  neither  bis  disciples,  they  themselves  got  into  the 
boats,  and  came  to  Capernaum,  seeking  Jesus." 

In  Judea  he  was  sought  for  what  he  did,  and  not  for  what  he 
•was,  now  he  was  sought  for  what  they  had  received.  Visions 
of  provision  for  their  every  want  without  labor  were  before 
them,  and  they  were  ready  to  follow  him.  But  Jesus  knew  all 
this,  as  we  It^arn  from  what  follows.  Probably  their  surprise 
at  finding  him,  when  they  were  unable  to  account  for  his  pres- 
ence, led  them  to  ask  the  question,  or  else  it  was  bpcause  of  the 
absence  of  any  valid  reason  that  thoy  might  give  him  for  their 
presence.  The  question  at  least  affords  him  the  opportunity  to 
disillusion  them  and  show  them  that  he  was  the  true  bread,  the 
bread  of  life.  "And  when  they  found  him  on  the  other  side  of 
the  sea,  they  said  unto  him,  Kabbi,  when  earnest  thou  hither?" 
Instead  of  answering  their  question,  he  declares  unto  them  the 
true  purpose  of  their  seeking.  "Jesus  answered  them  and  said, 
Verily,  verily,  I  say  unto  you,  ye  seek  me  not  because  ye  saw 
the  signs,  but  because  ye  ate  of  the  loaves  and  were  filled." 
Had  they  sought  him  because  they  had  seen  the  signs,  and  had 
comprehended  their  full  meaning,  they  would  have  sought  him 
for  what  he  was,  for  these  revealed  his  character,  but  they 
sought  him  because  they  had  their  physical  wants  satisfied. 
That  they  might  realize  that  there  was  something  more  in  this 
life  than  the  satisfaction  of  the  physical  wants,  he  said 
"  Work  not  for  the  meat  which  perisheth,  but  for  the  meat  which 
abideth  unto  Eternal  Life." 

While  he  tells  them  from  whom  they  are  to  receive  this  bread 
of  life,  yfct  he  does  not  at  once  identify  himself  with  the  one  of 
whom  he  speaks  so  he  simply  says,  "Which  the  Son  of  Man 
shall  give  unto  you."  And  concerning  this  person  he  tells  them 
that  God  has  already  set  his  seal  upon  him,  "for  him  the  Father, 
even  God,  hath  sealed."  (Mark  1:11)  Having  been  told  to  work 
for  the  meat  which  abideth  unto  eternal  life,  very  naturally  they 
want  to  know  what  they  must  do:  "They  said  therefore  unto 
him,  What  must  we  do  that  we  may  work  the  works  of  God?" 


Jesus  Christ  the  Son  of  God  37 

The  answer  which  they  received  was  no  doubt  a  different  one 
from  that  which  they  expected.  Instead  of  a  work  of  merit  it 
was  one  of  faith.  "Jesus  answered  and  said  unto  them,  This  is 
the  work  of  God,  that  ye  beheve  on  him  whom  he  hath  sent." 
Altliough  he  has  not  as  yet  identified  himself  with  the  statement 
which  he  has  just  make,  but  they  see  the  implication. 

But  before  they  would  beheve  that  he  was  what  he  had  impli- 
ed himself  to  be  they  would  have  him  give  a  sign  equally  as  great 
or  even  greater  than  the  greatest  miracle  performed  by  Moses. 
The  giving  of  the  manna  in  the  wildernes  was  considered  by  the 
Jews  to  be  the  greatest  miracle.  And  so,  "They  said  therefore 
unto  him,  What  doest  thou  for  a  sign  that  we  may  see  and  be- 
lieve thee?  What  workest  thou?  Our  fathers  ate  the  manna  in 
the  wilderness:  as  it  is  written,  He  gave  them  bread  out  of 
heaven  to  eat."  But  upon  this  point  Jesus  corrects  them,  and 
shows  them  that  it  was  not  Moses  who  gave  them  the  manna, 
but  God,  his  Father.  "Jesus  therefore  said  unto  them,  Verily, 
verily,  I  say  unto  you,  It  was  not  Moses  that  gave  you  the  bread 
out  of  heaven:  but  my  B'ather  giveth  you  true  bread  out  of 
heaven."  The  present  tense  of  the  verb  clearly  indicates  that 
he  wished  to  convey  a  double  meaning,  that  he  not  only  gave  in 
their  case,  but  gives  in  the  present  instance,  for  it  is  his  inten- 
tion to  show  that  he  is  the  bread  of  life.  And  that  the  bread 
which  God  gives  is  the  true  bread,  "For  the  bread  of  God  is 
that  wiiich  cornel h  down  out  of  heaven,  and  giveth  life  unto  the 
world."  In  this  impersonal  description  of  himself  he  is  making 
it  possible  for  him  to  transfer  their  thought  to  himself.  But 
this  conviction  had  not  as  yet  dawned  upon  them,  for  "They 
said  therefore  unto  him.  Lord,  evermore  give  us  this  bread." 
This  request  gives  him  the  opportunity  for  which  he  had  been 
seeking  and  "Jesus  said  unto  them,  lam  the  bread  of  life." 
How  he  became  such  we  learned  in  Chap.  3:16. 

Between  this  bread  of  life,  and  the  bread  for  which  they  were 
seeking,  there  was  a  vast  difference.  Bread  satisfied  the 
physical  needs  for  the  time  being,  but  the  bread  of  life,  satisfieth 
the  needs  of  man's  being  for  all  time:  "He  thatcometh  to  me  shall 
not  hunger,  and  he  that  believeth  on  me  shall  never  thirst."  It 
was  not,  nor  is  it  enough  simply  to  come  to  Jesus;  there  must 
be  faith  in  him.  That  this  is  so  he  made  very  clear  to  them 
when  he  said,  "But  I  say  unto  you,   that  ye  have  seen  me,  and 


38  Jesus  Christ  the  Son  of  God 

yet  believe  not."  But  there  was  a  reason  for  this,  for  "All  that 
which  the  Father  giveth  me  shall  come  unto  me.  And,  since 
they  had  not  come  to  him  it  was  very  manifest  that  they  had  not 
been  ^iven  to  him  by  the  Father.  And  to  those  who  would  come 
unto  him  he  p^ave  them  this  assurance,  "And  him  that  cometh 
unto  me  I  will  in  no  wise  cast  out."  And  this  is  the  reason, 
"For  I  am  come  down  from  heaven,  not  to  do  mine  own  will  but 
the  will  of  him  that  sent  me;"  that  is,  those  who  came  unto  him, 
since  they  had  been  given  to  him,  he  could  not  do  otherwise 
than  accept,  since  as  he  said  he  came  not  to  do  his  own  will  but 
the  will  of  him  that  sent  him:  "And  this  is  the  will  of  him  that 
sent  me,  that  of  all  that  which  he  hath  given  me  I  should  lose 
nothing."  That  is  through  death,  since  they  had  come  unto  him 
they  would  not  be  lost  as  it  was  the  will  of  the  Father  that  he 
should  lose  none,  "but  should  raise  it  up  at  the  last  day,"  How 
this  was  to  be,  he  goes  on  to  explain,  "For  this  is  the  will  of 
my  Father,  that  every  one  that  beholdeth  the  Son,  and  believeth 
on  him  should  have  eternal  life,  and  I  will  raise  him  np  at  the 
last  day". 

His  demonstration  of  the  fact  that  he  was  the  bread  of  life 
causes  dissatisfaction  among  his  hearers,  and  they  take  excep- 
tion to  his  statement.  They  looked  upon  him  as  they  knew 
him,  and  not  as  his  miracles  revealed  him.  They  took  him  as 
an  individual,  and  not  the  miracle  as  the  point  from  which  they 
reasoned,  and  so  failed  to  reach  a  correct  conclusion  concerning 
him.  "The  Jews  therefore  mumured  concerning  him  because 
he  said,  I  am  the  bread  which  came  down  out  of  heaven.  And 
they  said.  Is  not  this  Jesus,  the  Son  of  Joseph,  whose  father 
and  mother  we  know?  how  doth  he  now  say,  I  am  come  down 
out  of  heaven?" 

He  does  not  attempt  to  give  a  solution  to  the  problem  as  it 
presents  itself  to  them,  but  proceeds  to  explain  why  it  is  that 
they  do  not  understand.  First  they  do  not  see  in  him  the 
bread  of  life  because  God  has  not  drawn  them:  "Jesus  answer- 
ed and  said  unto  them  Murmer  not  among  yourselves.  No  man 
can  come  to  me,  except  the  Father  who  sent  me,  draw  him;" 
and  those  who  come  to  him,  he  tells  them  what  he  will  do  for 
them;  "And  I  will  raise  him  up  in  the  last  day," 

In  the  second  place  they  do  not  understand  because  they 
have  not  been  instructed  of  God.     "  It  is  written  in  th€  prophets, 


Jesus  Christ  the  Son  of  God  39 

and  they  shall  be  taught  of  God."  It  was  through  the  prophets 
they  had  been  taught,  but  they  had  not  accepted  their  teaching, 
for  "Every  one  that  hath  heard  from  the  Father,  and  hath  learn- 
ed, cometh  unto  me."  The  fact  that  they  had  not  come  unto 
him,  was  evidence  in  itself  that  they  had  not  learned,  besides  he 
had  already  told  them  this  (5:38.)  For  fear  that  they  might  mis- 
understand, and  think  he  meant  a  direct  or  personal  communi- 
cation, he  adds,  "Not  that  any  man  hath  seen  the  Father  save 
he  who  is  from  God,  he  hath  seen  the  Father." 

In  conclusion  he  reiterates  what  he  has  already  said  and 
draws  the  distinction  between  the  bread  upon  which  they  plac- 
ed so  much  importance  and  the  bread  which  he  represents: 
"Verily,  verily,  I  say  unto  you,  He  that  believeth  hath  eternal 
life,"  because,  "I  am  the  bread  of  life."  And  now  he  makes 
clear  the  distinction  between  the  two  breads:  "Your  fathers- 
ate  manna  in  the  wilderness,  and  died.  This  is  the  bread  which 
cometh  down  out  of  heaven:  that  a  man  may  eat  thereof  and  nofc 
die.  I  am  the  living  bread  which  came  down  out  of  heaven:  it 
any  man  eat  of  this  bread  he  shall  live  forever:  Yea  and  the 
bread  which  I  will  give  is  my  flesh,  for  the  life  of  the  world." 

Three  times  in  close  connection  he  has  demanded  of  man  faith 
in  himself,  and  made  statements  which  if  they  are  not  true 
make  him  and  his  teachings  unworthy  of  acceptance.  Having 
shown  that  the  eating  of  the  true  bread  is  an  act  of  faith,  he 
shows  that  it  will  be  by  his  death  that  he  will  become  the  bread 
of  life  to  man.  6:41-51. 

Following  the  dissatisfaction  which  was  expressed  concern- 
ing his  teachings  came  dissension:  "The  Jews  therefore  strove 
one  with  another,"  over  his  last  statement,  for  they  were  "say- 
ing, How  can  this  man  give  us  his  flesh  to  eat?"  Passing  over 
their  question  he  simply  tells  them  what  they  must  do:  "Jesus 
therefore  said  unto  them,  Verily,  verily,  I  say  unto  you.  Except 
ye  eat  the  flesh  of  the  Son  of  Man,  and  drink  his  blood,  ye  have 
not  li^e  in  yourselves."  Those  who  believed  themselves  to  be 
the  chosen  of  God,  he  informs  them  that  they  were  spiritually 
dead  but  of  those  who  believed  on  him  he  says,  "He  that  eateth 
my  flesh,  and  drinketh  my  blood  hath  eternal  life;  and  I  will 
raise  him  up  at  the  last  day."  How  this  is  accomplished  he 
now  sets  forth,  "For  my  flesh  is  meat  indeed,  and  my  blood 
is  drink  indead."    The  words  "eateth"  and  "drinketh"    are 


40  Jesus  Christ  the  Son  of  God 

simply  metaphorical  expressions  of  faith  in  him.    (Comp.  v.  47) 

That  there  is  something:  more  than  the  mere  act  of  faith  he 
now  declares,  there  is  a  life.  "He  that  eateth  m.y  flesh  and 
drinketh  my  blood  abideth  in  me  and  I  in  him."  This  is  how 
lie  becomes  eternal  life  unto  men,  the  believer  being  in  Christ, 
and  death  having  no  power  over  Christ,  he  having  conquered 
death,  death  consequently  has  no  power  over  the  individual. 
The  truth  of  this  is  made  plain  in  his  words  which  follow,  "As 
the  living  Father  sent  me,  and  I  live  because  of  the  Father:  so 
he  that  eateth  me,  he  also  shall  live  because  of  me." 

He  concludes  his  talk  with  this  brief  summary:  "This  is" — 
that  is  I  am — "the  bread  which  came  down  out  of  heaven:  not 
as  the  fathers  did  eat,"  manna  in  the  wilderness  "and  died,"  in 
the  physical  sense,  but  in  the  spiritual,  but  rather  "he  that  eat- 
eth this  bread,"  that  is  by  believing  on  him,  "shall  live  forever. 
These  things  said  he  in  the  synagogue,  as  he  taught  in  Caper- 
naum." 6:52-59. 

The  result  of  this  dissatisfaction  and  strife  was  defection,  the 
forsaking  of  him  by  many  of  those  who  had  become  his  discip- 
les. The  dissatisfaction  and  strife  had  called  forth  from  Jesus 
the  above  statement,  which  when  some  of  his  disciples  heard  it, 
caused  them  to  forsake  him,  "  Many  therefore  of  his  disciples, 
when  they  heard  this,  said,  This  is  a  hard"  (or  harsh)  "saying; 
'who  can  hear  it?"  They  misunderstood  him,  because  they  took 
him  literally,  they  thought  he  meant  that  they  should  eat  his 
flesh  and  drink  his  blood,  which  seemed  too  repugnant,  and 
they  were  offended.  "But  Jesus,  knowing  in  himself  that  his 
disciples  murmured  at  this,  said  unto  them,  Doth  this  cause 
you  to  stumble?  What  then  if  ye  should  behold  the  Son  of  Man 
ascending  where  he  was  before?"  If  this  that  I  have  said  cause 
you  to  stumble,  what  would  you  do  if  you  saw  something  you 
could  not  understand?  But  this  need  not  offend  you,  "It  is  the 
Spirit  that  piveth  life;"  while  "the  flesh  profiteth  nothing:  the 
words  that  I  have  spoken  unto  you  are  spirit  and  i),relife."  This 
is  said  by  way  of  explanation  for  the  benefit  of  his  disciples. 
He  would  have  them  know  that  what  he  had  said  referred  not 
to  a  physical  reception  of  his  flesh,  but  to  an  appropriation  of 
him  by  the  Spirit  of  Man. 

That  some  should  leave  him  was  not  strange,  "But  there  are 
some  of  you  that  believe  not."    And  by  way  of  explanation  John 


Jesus  Christ  the  Son  of  God  41 

adds,  "For  Jesus  knew  from  the  beginning  who  they  were  that 
believed  not,"  that  is  those  who  had  Jeft  him,  (v.  66),  "and  who 
it  was  that  should  betray  him."  Picking  up  the  thread  of  his 
discourse  he  continues,  "And  he  said,  For  this  cause  have  I  said 
unto  you,  that  no  man  can  come  unto  me  except  it  be  given  unto 
him  of  the  Father."  That  is,  as  he  has  ah-eady  said,  all  who 
had  been  taught  of  God,  and  had  learned  of  him,  camo  unto  him, 
because  they  were  drawn  by  what  Jesus  had  revealed  unto 
them;  but  those  whom  Christ  was  addressing  and  those  who 
had  nominally  been  his  disciples,  but  had  forsaken  him,  not 
having  been  taught  of  God,  consequently  could  not  come  unto 
him.  The  reason  for  their  not  being  drawn  by  God  lay  not  with 
God,  but  with  themselves.  Those  who  had  been  nominally  his 
disciples,  had  been  so  because  of  the  loaves  and  fishes,  so  when 
they  saw  the  material  advantages  disappearing,  as  they  did  in 
this  address,  they  were  ready  to  turn  back.  "Upon  this  many 
of  his  disciples  went  back  and  walked  no  more  with  him." 

And  now,  as  if  saddened  bj'  the  evidence  of  what  he  already 
knew,  "Jesus  said  therefore  unto  the  twelve,  Would  ye  also  go 
away?"  But  he  is  comforted  by  the  declaration  of  their  faith, 
made  through  Peter,  who  on  this  occasion,  as  on  previous  ones, 
acted  as  their  spokesman.  "Simon  Peter  answered  him,  Lord, 
to  whom  shall  we  go?  thou  hast  the  words  of  eternal  life."  Giv- 
ing  evidence  that  they  had  understood  his  teachings  at  least  to 
a  limited  extent,  and  comprehended  at  least  something  of  his 
character.  "And  we  have  believed  and  know  that  thou  art  the 
Holy  One  of  God."  Accepting  this  profession  of  their  faith,  he 
calls  attention  to  the  fact  that  this  was  not  true  of  them  all: 
*' Jesus  answered  them.  Did  not  I  choose  you  the  twelve,  and 
one  of  them  is  a  devil  ?  Now  he  spake  of  Judas  Iscariot,  for  he 
it  was  that  should  betray  him,  being  one  of  the  twelve." 

6:60-71. 

Following  the  testimony  which  was  given  in  connection  with 
the  controversy  concerning  the  bread  of  life,  John  gives  the  tes- 
timonies which  were  given  at  the  Feast  of  Tabernacles.  The 
first  testimony  is  given  in  connection  with  Jesus'  defense  of  his 
divine  authority.  Introductory  to  this  John  gives  an  account 
of  his  retirement  into  Galilee,  and  the  reason:  "And  after  these 
things  Jesus  walked  in  Galilee:  for  he  w^ould  not  walk  in  Judea, 
because  the  Jews  sought  to  kill  him."      And  also  tells  how  he 


42  Jesus  Christ  the  Son  of  God 

came  to  ?o  to  the  feast,  "Now  the  feast  of  the  Jews,  the  feast  of 
the  tabernacles,  was  at  hand."  While  expecting^  him  to  go,  yet 
his  brethren  urge  him  to  go,  for  the  reasons  which  they  give. 
"His  brethren  therefore  said  unto  him,  Depart  hence,  and  go 
into  Judea."  From  their  words  it  would  appear  that  he  had 
been  doing  many  miracles  quietly  in  Galilee,  while  seeking  to 
escape  the  hostility  of  the  Jews.  And  although  they  were  not 
as  yet  believers  in  his  divine  character,  (v.  5)  yet  they  seemed 
to  have  deemed  these  miracles  sufficient  as  credentials  to  estab- 
lish his  claims,  so  they  urge  him  to  go  for  the  reason  which  they 
give,  "that  thy  disciples  also  may  behold  thy  works  which  thou 
doest."  And  this  was  their  argument:  "For  no  man  doeth  any- 
thing in  secret,  and  himself  seeketh  to  be  known  openly."  This 
was  their  argument,  if  he  was  the  Messiah  he  would  not  do  the 
works  in  secret,  which  were  sufficient  proof  of  his  character, 
and  then  openly  seek  to  be  known  as  such  without  doing  those 
things  with  which  he  could  substantiate  his  claim. 

What  follows  is  not  in  question  of  the  fact  of  his  having  done, 
but  rather  in  the  sense,  if  you  are  going  to  do  these  things,  do 
them  not  where  they  will  be  unknown,  but  go  and  do  them  where 
they  will  become  manifest  unto  the  world,  "If  thou  doest  these 
things  manifest  thyself  to  the  world,"  that  men  may  believe  on 
you.  To  do  this  there  was  no  better  place  than  Jerusalem,  and 
there  could  be  no  more  opportune  time  than  at  one  of  the  feasts. 
In  explanation  of  their  request  John  adds,  "For  even  his  breth- 
ren did  not  believe  on  him." 

Replying  to  them  Jesus  gave  a  reason  for  the  strangeness  of 
his  action  in  remaining  away  from  Jerusalem:  "Jesus  therefore 
saith  unto  them,  My  time  is  not  yet  come;  but  your  time  is  al- 
way  ready."  The  time  had  not  yet  arrived  for  him  to  show 
himself  to  the  world  as  the  Messiah,  but  they  could  show  them- 
selves at  any  time  in  their  private  capacity.  This  was  because 
the  hatred  of  the  Jews  was  so  intense  that  for  him  to  have  gone 
to  Jerusalem  at  this  time,  as  he  did  later,  would  have  brought 
matters  to  a  crisis  prematurely.  For  them  it  was  perfectly 
safe,  as  he  states,  "The  world  cannot  hate  you;  but  meithateth, 
because  I  testify  of  it,  that  its  works  are  evil."  The  world,  not 
simply  the  Jewish  nation  alone  but  all  men,  could  not  hate  them, 
because  they  were  still  in  accord  with  it,  but  not  so  with  Jesus, 
he  was  out  of  harmony  with  it,  and  his  life,  words  and  works 


Jesus  Christ  the  Son  of  God  43 

condemned  both  it  and  its  works,  for  they  were  evil.  Conse- 
quently it  hated  him  intensely,  but  the  time  had  not  yet  arrived 
when  their  hatred  would  find  a  fulmination.  Such  being  the 
case,  he  says  to  them:  "Go  ye  up  unto  the  feast,"  and  he  would 
remain  away.  "I  p:o  not  up  unto  this  feast;  because  my  time  is 
not  yet  fultill'id.  And  having  said  these  things  unto  them  he 
he  abode  still  in  Galilee,  But  when  his  brethren  were  gone  up 
unto  the  feast,"  he  evidently  c)ianges  his  mind  and  decides  to 
go  up  quietly,  "then  went  he  also  up,  not  publicly,  but  as  it 
were  in  secret." 

Very  naturally  expecting  to  find  him  in  Jerusalem  at  this 
time,  "The  Jews  therefore  sought  him  at  the  feast,  and  said, 
Where  is  he^"  That  he  was  the  one  great  subject  of  conversa- 
tion is  evident  from  this  statement,  "And  there  was  much  mur- 
muring among  the  multitudes  concerning  him."  Opinions 
differed,  "Some  said,  He  is  a  good  man;  others  said,  Not 
so,  but  he  leadeth  the  multitudes  astray."  But  this  was 
not  an  open  discussion,  "Howbeit  no  man  spoke  openly  of 
him  for  fear  of  the  Jews."  While  the  multitude  was  afraid  to 
take  sides  openly  either  for  or  against  him,  yet  Jesus  was  not 
afraid  to  quietly  make  his  appearance  in  the  Temple.  "But 
when  it  was  now  the  midst  of  the  feast  Jesus  went  up  into  the 
temple  and  taught." 

The  expressions  of  surprise  which  came  from  the  people  at 
the  character  of  his  teachings,  afford  him  an  opportunity  to  set 
forth  both  the  character  of  his  teachings  and  of  himself,  and  at 
the  same  time  defend  himself  against  the  charges  which  had 
been  made  in  the  discussions  which  had  taken  place.  In  doing 
this  he  first  shows  them  that  their  failure  to  recognize  him  and 
his  teachings  was  due  to  their  failure  to  do  the  will  of  God. 
Judging  from  the  teachings  which  followed,  well  might  they  be 
surprised  and  say,  "How  knoweth  this  man  letters,  having 
never  learned  ?"  They  did  not  mean  to  say  that  he  was  uned- 
ucated, but  it  was  because  they  knew  he  had  not  been  taught 
in  the  Rabbinical  schools,  and  yet  in  a  most  marvelous  and 
wonderful  way  he  established  all  of  the  assertions  which  he 
made,  and  at  the  same  time  showing  a  most  remarkable  know- 
ledge of  the  scriptures  and  the  things  of  God.  His  answer  to 
their  question  explained ^what  seemed  to  them  so  mysterious: 
"Jesus  therefore  answered  them  and  said,  My  teaching  is  not 


44  Jesus  Christ  the  Son  of  God 

mine  but  his  that  sent  me. "  He  does  not  ask  them  to  accept 
simply  liis  declaration,  but  goes  on  to  ttll  them  how  they  may 
verify  what  he  has  said,  "If  any  man  willeth  to  do  his  will  he 
shall  know  of  the  teachings  whether  it  be  of  God,  or  whether  I 
speak  from  myself."  If  they  will  only  do  the  will  of  God,  it 
•will  be  possible  for  them  to  know  from  whence  his  knowledge 
came. 

The  natural  inference  then  is  that  their  failure  to  recognize 
his  authority  as  a  teacher  was  due  to  their  failure  to  do  the  will 
of  God,  and  then  gives  them  a  basis  for  their  judgment  of  him: 
"He  that  speaketh  from  himself  seekethhis  own  glory;  but  he 
that  seeketh  the  glory  of  him  that  sent  him,  the  same  is  true, 
and  no  unrighteousness  is  in  him."  Then  he  proceeds  to  show 
how  the3'  have  erred  in  their  judgment  of  him:  "Did  not  Moses 
give  you  the  law,  and  yet  none  of  you  doeth  the  law?  Why 
seek  ye  to  kill  me  V"  The  law  saith  thou  shalt  not  kill,  and  yet 
here  they  were  with  irurder  in  their  heart,  for  they  were  seek- 
ing to  kill  him.  The  multitude  unacquainted  with  the  designs 
of  the  Jesus  resented  the  charge.  "The  multitude  answered, 
Thou  hast  a  devil:  who  seeketh  to  kill?"  Without  noticing  their 
accusation,  he  answered  and  said  unto  them,  "I  did  one  work 
and  ye  all  marvel  because  of  this."  The  particular  work  to 
which  he  refeired  was  that  of  which  an  account  is  given  in 
chap.  5: 1-  18.  In  this  they  judged  him  guilty  of  having  broken 
the  law,  and  yet  as  he  shows  he  was  no  more  guilty  than  were 
the  Je^s  themselves.  "Moses  hath  given  you  circumcision 
(not  that  it  is  of  Moses,  but  of  the  fathers);"  see  Gen.  17:9-12 
and  Leviticus  12:1,  3;  "And  on  the  Sabbath  ye  circumcise  a 
man.  If  a  man  receiveth  circumcision  on  the  Sabbath,  that  the 
law  of  Moses  may  not  be  broken:  are  ye  wroth  with  me  because 
I  made  a  man  every  whit  whole  on  the  Sabbath  ?"  Thus  does 
he  show  that  in  the  observance  of  one  law  of  Moses,  another 
law  of  his  is  broken.  Now  be  says,  "Judge  not  according  to 
appearance,  but  judge  a  righteous  judgment." 

If  they  deemed  it  not  really  consistent  with  any  command  of 
God  to  give  that  sign  which  brought  one  into  the  covenant  re- 
lation with  God,  on  the  Sabbath,  neither  was  this  act  which 
brought  the  man  into  the  same  relation,  although  it  was  done 
by  healing  him  and  forgiving  him  his  sins.  Thus  very  clearly 
has  he  shown  them  that  their  failure  to  recognize  him,  and  his 


Jesus  Christ  the  Son  of  God  45 

antborifcy  as  a  teacher  was  due  to  their  neplect  to  do  the  will  of 
God  and  to  errors  in  their  judpfment  of  him.  7: 14-24. 

In  the  next  ])ara*Traph  he  shows  them  that  their  failure  to 
recoo:nize  him  as  the  Christ  was  due  to  their  lack  of  knowledge 
of  God.  It  came  about  in  this  way.  Socinor  him  in  the  temple, 
"Some  therefore  of  th?m  of  Jerusalem  said,  Tsnottliis  he  whom 
they  seek  to  kill  ?  And  lo  he  speaketh  openly,  and  they  say 
nothing:  unto  him.  Can  it  be  that  the  rulers  indeed  know  that 
this  is  the  Christ  ?"  Since  they  had  not  seized  him.  could  it  be 
possible  that  the  rulers  had  m-tOe  the  discovery  that  he  was 
really  the  Christ?  Such  was  the  question  to  which  they  gave 
utterance. 

But,  as  far  as  they  were  concerned  personally,  they  without 
any  hesitancy  settled  the  question  to  their  own  satisfaction. 
Howbeit  we  know  this  man  whence  he  is:  but  when  the  Christ 
cometh  no  man  K-noweth  whence  he  is."  Their  making  this 
statement  leads  him  to  give  another  reason  why  they  did  not 
recognize  him:  "Jesus  therefore  cried  in  the  tempi:  teaching 
and  saying,  ye  both  know  me,  and  know  whence  I  am."  He 
thus  admits  that  they  had  a  certain  kind  of  knowledge  of  him, 
but  he  says,  "And  I  am  not  come  of  myself,  but  lie  that  sent 
me  is  true."  or  a  reality,  "whom  ye  know  not.  I  know  him,  be- 
cause I  am  from  him,  and  he  sent  me."  Very  plainly  he  tells 
them,  that  had  they  known  God  they  would  have  known  him. 

7:25-29. 

And  now  in  this  connection  .John  gives  an  accourtof  liow  they 
tried  to  seize  Jesus,  and  the  testimony  which  he  gave  to  the 
otficers  who  were  sent  to  take  him.  Because  he  so  unqualifiedly 
asserted  his  divine  origin  and  authority,  which  they  considered 
blasphemy,  "They  sought  therefore  to  take  him:  and  no  man 
laid  his  hand  on  him,"  and  for  this  reason,  "because  his  hour 
was  not  yet  come."  Until  his  work  was  completed  they  could 
have  no  power  over  him.  But  not  all  were  opposed  to  him,  for 
we  are  told,  "But  of  the  multitude  many  believed  on  him,"  and. 
their  faith  was  not  without  a  reasonable  basis,  "And  they  said, 
When  the  Christ  shall  come  will  he  do  more  signs  than  those 
■which  this  man  hath  done?"  They  felt  that  what  he  had  done 
was  sufficient  evidence  to  establish  the  fact  that  he  was  the 
Messiah. 

When  the  Pharisees  heard  these  things  they  were  aroused  to 


46  Jesus  Christ  the  Son  of  God 

action.  "The  Pharisees  heard  the  multitude  murmuring  these 
things  concerning  him;  and  the  chief  priests  and  the  Pharisees 
sent  officers  to  take  him."  Their  purpose  was  to  put  an  end  to 
his  teaching,  seeing  that  it,  together  with  the  many  wonderful 
works  which  he  had  done,  had  made  a  marked  impression  on 
the  people.  When  the  officers  came  to  Jesus,  "Jesus  therefore 
said,  yet  a  little  while  am  I  with  you,  and  I  go  unto  him  that 
sent  me."  Having  previously  declared  that  he  came  from  God, 
he  now  informs  them  that  in  a  very  short  time  he  would  return 
unto  God.  Then  "Ye  shall  seek  we,"  as  they  did  after  his  res- 
urrection, "and  where  I  am  ye  cannot  come,"  for  he  would  no 
longer  be  on  earth  but  in  heaven. 

Not  understanding  what  he  said,  "The  Jews  therefore  said 
among  themselves,  whither  will  this  man  go  that  we  shall  not 
find  him?  will  he  go  unto  the  Dispersion,"  (or  to  those  Jews 
who  were  scattered  abioad)  "among  the  Geeeks,  and  teach  the 
Greeks?"  Not  knowing  what  was  in  the  future  they  thought 
he  would  go  to  the  Greeks  upon  the  same  mission  as  he  had  been 
to  the  Jews.  "Thus  it  was  they  could  not  understand  his  mean- 
ing, so  they  ask.  What  is  the  word  that  he  said.  Ye  seek  me,  and 
shall  not  find  me:  and  where  I  am  ye  cannot  come?"        7:  30-36. 

In  this  defense  of  his  authority  he  declared  himself  as  having 
come  from  God,  and  that  his  character  was  revealed  in  his  teacn- 
ings,  and  now  in  his  loving  invitation  he  so  speaks  that  many 
declare  him  to  be  the  Christ:  "Now  on  the  last  day,  the  great 
day  of  the  feast,  Jesus  stood  and  cried,  saying.  If  any  man 
thirst  let  him  come  unto  me  and  drink."  This  invitation  was 
no  doubt  suggested  by  a  custom  which  was  in  all  probability  in 
vogue  at  that  time.  At  the  morning  and  evening  oblation,  a 
priest  filled  a  golden  vessel  with  water  at  the  pool  of  Siloam  and 
carried  it  to  the  temple  where  it  was  received  with  trumpet 
blast,  and  the  words  of  Isa  12:3 — "  With  joy  shall  ye  draw  water 
out  of  the  well  of  salvation."  And  now  to  those  longing  for  its 
fulfillment,  who  in  darki^ess  were  seeking  for  some  reality  in 
the  midst  of  all  this  formality,  to  them  he  extends  this  invita- 
tion and  gives  this  promise,  "  He  that  believeth  on  me  the  scrip- 
tures hath  said,  out  of  his  bell.v  shall  llow  rivers  of  living  water." 
His  meaning  John  gives  us,  "But  this  spake  he  of  the  Spirit, 
which  they  that  believed  on  him  were  to  receive." 

This  was  not  a  present,  but  a  future  blessing,  "for  the  Spirit 


Jesus  Christ  the  Son  of  God  47 

was  not  yet  given;  because  Jesus  was  not  yet  glorified."  For 
he  had  not  yet  ascended  into  heaven,  nor  had  he  sent  the  Spirit 
into  the  woi-ld.  The  result  was  a  diversity  of  opinion  concern- 
ing him.  Some  who  did  not  identify  the  expected  Prophet  with 
the  Messiah,  said,  "Tiiis  is  of  a  truth  the  prophet  (see  Deut.  18: 
15,  18).  Others  said,  this  is  the  Christ."  To  such  a  conclusion 
concerning  him  the  objection  was  raised,  "But  some  said, 
What,  doth  the  Christ  come  out  of  Galilee?"  They  knew  him 
only  as  a  resident  of  Galilee,  and  in  support  of  their  objeciions 
to  such  a  conclusion  they  appealed  to  the  scriptures,  "Hath 
not  the  scriptures  said  that  the  Christ  cometh  of  the  seed  of 
David,  and  from  Bethlehem  the  village  where  David  was?" 
From  this  it  was  evident  that  they  were  ignorant  of  the  fact 
that  Jesus  was  born  in  Bethlehem.  Thus  did  they  uninten- 
tentionally  establish  the  fact  that  he  was  the  Christ.  There- 
suit  was  a  division  among  the  people,  "So  there  arose  a  division 
in  the  multitude  because  of  him."  Since  his  time  had  not  yet 
come  there  was  a  restraining  influence  present  which  kept  his 
enemies  from  seizing  him,  "And  some  of  them  would  have  taken 
him;  but  no  man  laid  hmdis  on  him."  7:  37  44 

The  nature  of  the  impression  which  he  made  upon  the  officers 
that  came  te  seize  him  is  seen  in  the  report  which  the.'v  made  to 
the  chief  priests  and  Pharisees.  It  is  evident  that  they  too 
believed  that  he  must  be  the  Christ:  "The  officers  therefore 
came  to  the  chief  priests  and  Pharisees:  and  they  said  unto 
them.  Why  did  ye  not  bring  him?  The  officers  answered.  Never 
man  so  spake.  At  once  the  Pharisees  began  to  deride  them  by 
saying,  "Are  ye  also  led  astray?"  And  as  if  to  administer  to 
them  a  stinging  rebuke,  tliey  said.  Hath  any  of  the  rulers  be- 
lieved on  him,  or  the  Pharisees"  Implying  that  they  were  the 
ones  who  were  to  be  their  paterns  in  matters  of  faith;  and  then 
with  scorn  referaing  to  tjjose  who  had  believed  on  him,  they 
added,  "But  this  muUitude  who  knovveth  not  the  law  are  ac- 
cursed." 

This  onslaught  brings  Nicodemus  to  the  befense  of  Christ, 
who  apparently  was  a  secret  believer  in  Christ,  for  "Nicodemus 
said  unto  them,  (Ije  ihat  came  to  liira  before,  being  one  of  them). 
Doth  our  law  judge  a  man  except  it  first  heai"  from  himself,  and 
know  what  he  doeth?"  They  bad  just  declared  that  the  multi- 
tude knew  not  the  law,  and  for  this  reason  were  accursed,  and 


48  Jesus  Christ  the  Son  of  God 

Nicodemns  here  calls  their  attention  to  the  fact  that  the.Y  who 
claim  to  know  the  law,  were  acting  contrary  to  the  law  in  judg- 
ing Jesus  as  guilty  before  he  liad  been  heard.  Turning  upon 
Nicodemus,  feeling  keenly  the  rebuke,  they  sneeringly  said, 
"Art  thou  also  of  Galilee?''  Implying  that  he  too  must  be  one 
of  them  or  else  he  would  have  vo  sympathy  for  this  man — and 
well  he  knew  the  contempt  in  which  the  Rabbis  held  the  Galli- 
leans.  And  then,  as  if  to  settle  the  whole  matter,  they  said, 
"Search  and  see  that  out  of  Galilee  ariseth  no  prophet."  In 
their  inconsiderate  zeal  and  intense  hatred  they  were  led  into 
stating  a  historical  error,  for  the  prophet  Jonah  came  out  of 
Galilee.  7:  45  52. 

Passing  over  that  poi'tion  which  is  authentic,  but  not  genuine, 
(that  is  an  incident  which  ti'ansi)ired  but  was  not  written  by 
John,)  the  thread  of  the  discourse  introduced  in  verse  37  is  re- 
sumed in  the  rJth  verse  of  the  8th  chapter.  "Again  Jesus 
spake  unto  them,  saying,  I  am  the  light  of  the  world."  Here 
begins  his  exaltation  of  himself  Having  spoken  of  himself  as 
the  bread  of  life,  and  then  as  the  water  of  life,  he  row  speaks 
of  himself  as  the  light  of  tJie  world.  Looking  backward  none 
will  question  his  claim,  for  he  is  truly  so,  intellectually  and 
socially  in  tlie  liglit  he  has  shed  on  the  problems  or  thought  and 
life.  Tui-ning  from  the  general  to  the  particular,  he  adds, 
"And  so  he  that  followeth  mf^  shall  not  walk  in  darkness,  but 
shall  have  the  light  of  life."  Light  as  to  the  conduct  of  life, 
or  the  manner  in  which  man  shall  live  to  the  best  advantage, 
both  in  this  life  and  the  life  to  come.  Such  a  declaration  as 
this  was  not  allowed  to  go  unchallenged,  so,  "The  Pharisees 
therefore  said  unto  him,  Thou  bearest  record  of  thyself;  thy 
witness  is  not  true.  '  That  he  had  not  borne  witness  of  himself 
alone  he  had  already  stated,  and  had  pointed  oat  the  witnesses 
which  had  testified  in  his  behalf,  (see  chap.  5:  30  47)  And  since 
what  he  declared  did  not  rest  on  his  testimony  alone,  it  was 
perfectly  proper  that  he  should  testify  in  his  own  behalf. 

In  replying  to  this  chalenge,  he  affirms  that  his  testimony 
was  true  because  it  was  based  on  exact  knowledge,  while  their 
judgment  was  based  upon  a  lack  of  knowledge,  and  upon  error: 
"Jesus  answered  and  said  unto  them.  Even  if  I  bear  witness  of 
myself,  my  witness  is  true,"  and  the  reason  is,  "for  I  know 
whence  I  came  and  whither  I  go."-    Having  come  from  heaven 


Jesus  Christ  the  Son  of  God  49 

his  knowledge  was  immediate  and  exact,  while  their  judgment 
was  based  on  a  lack  of  knowledge,  "but  ye  know  not  whence  I 
came  or  whither  I  go,"  because  they  knew  not  God  (chap.  7:28). 
Along  with  a  lack  of  knowledge,  there  was  error  in  the  manner 
of  their  judgment  of  him,  "Ye  judge  after  the  flesh."  To  them 
he  was  nothing  more  than  a  mere  man.  And  while  they  were 
willing  to  pass  judgment  on  him,  yet  he  passed  judgment  on 
no  one,  "I  judge,  CO  man,"  for  such  was  not  his  present  mis- 
sion. But  if  he  was  to  judge,  he  assures  them  his  judgment 
would  be  without  error,  "Yea,  and  if  I  judge,  my  judgment 
is  true,"  and  this  is  the  explanation,  "for  I  am  not  alone,  but  I 
and  the  Father  that  sent  me."  His  judgment,  consequently, 
would  not  be  human,  but  divine,  and  as  such  would  be  correct 
and  infallible. 

Having  thus  brought  in  the  question  of  his  charater,  he  an- 
ticipates their  objections  by  stating  how  this  has  been  establish- 
ed. According  to  the  Jewish  law,  two  witness  were  sufficient 
to  establish  a  fact,  and  to  this  point  he  calls  their  attention: 
"Yea,  and  in  your  law  it  is  written,  that  the  witness  of  two  men 
is  true."  This  being  the  case,  all  that  he  has  declared  concern- 
ing himself  has  been  established,  for  "I  am  he  that  beareth 
witness  of  myself,  and  the  Father  that  sent  me  beareth  witness 
of  me."  In  reply  to  this  they  simply  asked  the  question, 
"Where  is  thy  Father?"  As  much  as  to  say,  well,  if  he  is  going 
to  testify  on  your  behalf,  why  is  he  not  here?  Replying,  "Jesus 
answered.  Ye  know  neither  me  nor  my  Father."  Since  you 
do  not  know  me  ye  do  not  know  my  Father,  for  "if  ye  knew  me 
ye  would  know  my  Father  also."  Not  knowing  God  it  was  not 
possible  for  them  to  know  him.  "These  words  spake  he  in  the 
treasury,  as  he  taught  in  the  temple:  and  no  man  took  him:  be- 
cause his  hour  was  not  yet  come."  8:12-20 

As  his  talk  continues  his  claims  advance;  he  further  exalts 
himself  in  claiming  to  be  the  Son  of  God,  and  the  Son  of  Man, 
and  in  demanding  belief  in  him  as  such:  "He  said  therefore 
again  unto  them,  I  go  away,  and  ye  shall  seek  me,  and  shall  die 
in  your  sin:  whither  1  go,  ye  cannot  come."  Having  told 
them  that  he  had  come  from  the  Father,  and  that  they  knew 
him  not  (7:28,  29;  and  8:19)  he  here  tells  them  of  his  intention  to 
return  unto  the  Father,  and  when  he  does  they  will  seek  him 
and  not  find  him.     (7:24)  They  will  seek  him  not  from  any  con- 


50  Jesus  Christ  the  Son  of  God 

sciousness  of  spiritual  need  but  as  they  did  at  the  time  of  his 
resurrection,  and  shall  die  in  their  sins,  (v.  24)  and  because  of 
this  they  will  not  be  able  to  come  where  he  will  be.  All  of 
which  they  were  unable  to  understand  as  we  do  who  are  looking 
backward. 

When  he  made  similar  statements  in  the  early  part  of  this 
talk  before  his  ever-changing  audience,  they  had  asked  would 
he  go  unto  the  Dispersion;  but  now  they  ask  will  he  go  to  the 
realms  of  the  dead  reserved  for  the  wicked  where  no  true 
Israelite  would  go.  This  impression  they  received  because  he 
gave  them  to  understand  that  his  going  would  be  of  his  own 
volition.  "The  Jews  therefore  said.  Will  he  kill  himself,  that 
he  said,  whither  I  go,  ye  cannot  come?"  Since  it  was  by  this 
act  they  considered  he  would  separate  himself  from  them. 

But  such  was  not  going  to  be  the  case,  the  separation  would 
take  place  for  other  reasons,  and  he  so  tells  them:  "And  he 
said  unto  them,  Ye  are  from  beneath;  I  am  from  above;  ye  are 
from  this  world:  I  am  not  of  this  world."  This  in  itself  would 
not  be  an  insurmountable  barrier,  but  there  was  still  another 
reason  which  would  be  in  their  case:  "I  said  therefore  unto  you 
that  ye  shall  die  in  your  sins:  for  except  ye  believe  that  I  am  he, 
ye  shall  die  in  your  sins."  They  would  not  be  able  to  come 
■where  he  was,  because  they  would  not  believe  on  him,  and  the 
reason  why  they  would  not  believe  on  him  was  because  they 
were  earthly  and  carnal. 

After  he  had  said  these  things,  "They  said  therefore  unto 
him.  Who  art  thou?"  In  answering  their  question  he  does  so 
indirectly,  and  in  doing  so  exalts  himself  as  Son  of  man  and 
Son  of  God.  "Jesus  said  unto  them,  Even  that  which  I  have 
spoken  unto  you  from  the  beginning."  He  felt  it  was  unnec- 
essary to  say  again  what  he  had  said  on  so  many  previous  oc- 
casions, as  he  says,  "I  have  manj^  things  to  speak  and  to  judge 
concerning  you:"  that  is,  many  things  about  which  I  might  talk 
to  you,  and  for  which  I  might  condemn  you,  but  this  I  will  not 
do,  but  will  perform  the  mission  upon  which  I  have  been  sent, 
that  is  to  declare  unto  the  world  the  truth.  "Howbeit  he  that 
sent  me  is  true,  and  the  things  which  I  have  heard  from  him, 
these  speak  I  unto  the  world."  But,  "They  perceived  not  that 
he  spake  to  them  of  the  Father,"  and  the  necessity  of  plainer 
speech  bpincr  evident,  "Jesus  therefore   said,  When  ye  have 


Jesus  Christ  the  Son  of  God  5 1 

lifted  up  the  Son  of  Man  then  shall  ye  know  that  I  am  he." 
That  such  was  the  case,  is  seen  in  Matt.  27:  54.  Something 
else  they  will  also  undei'sta*hd,  "And  tha,t  I  do  nothing  of  my- 
self, but  as  the  Father  taught  me,  I  speak  these  things,"  for  it 
will  be  revealed  unto  them  by  the  things  which  they  will  wit- 
ness. Coming  as  they  did  in  response  to  his  cry  (Matt.  27:  46) 
these  things  was  sufficient  evidence  of  the  truth  of  what  he 
now  says  "And  he  that  sent  me  is  with  me:  for  he  hath  not 
left  me  alone,"  and  this  is  the  reason,  "for  I  do  always  the 
things  that  are  pleasing  to  him."  8:  21-30. 

To  those  who  believe  on  him  he  now  addresses  himself,  be- 
cause he  knew  the  shallowness  of  their  faith,  and  had  read  in 
their  hearts  a  false  interpretrtion  of  his  work  and  of  their  own 
needs.  This  appears  as  the  cenversation  advances,  and  in  the 
discussion  which  follows  he  claims  power  over  sin  and  death. 
"Jesus  therefore  said  then  are  ye  truly  my  disciples."  Some- 
thing more  than  a  mere  acceptance  of  him  was  necessary. 
They  were  to  abide  in  his  word  so  that  their  lives  would  be  a 
living  expression  of  his  teachings:  "And  ye  shall  know  the 
truth,  and  the  truth  shall  make  you  free,"  that  is,  free  from  sin, 
and  the  power  of  sin. 

His  meaning  they  did  not  understand,  and  indignant,  "They 
answered  unto  him,  We  are  Abraham's  seed,  and  have  never 
yet  been  in  bondage  to  any  man."  In  making  this  statement 
they  forgot  their  Egyptian  bondage,  and  the  Babylonian  cap- 
tivity, to  say  nothing  of  the  fact  that  their  present  state  was 
only  a  semblance  of  liberty.  In  replying  to  their  question, 
"How  sayest  thou  ye  shall  be  made  free?"  he  shows  them  how 
they  are  still  in  bondage:  "Jesus  answered  them,  verily,  ver- 
ily, I  say  unto  you,  every  one  that  committeth  sin  is  the  bond- 
servant of  sin."  The  bondage  to  which  he  referred  was  moral 
rather  than  political.  That  he  might  impress  upon  them  the 
fa)'- reaching  consequence  of  what  he  has  just  said  he  calls  at- 
tention to  the  statutes  of  the  bond-servant,  "And  the  bond- 
servant abideth  not  in  the  house  forever:  the  son  abideth  for- 
ever." The  bond- servant  could  be  sold,  exchanged  or  cast  off, 
but  the  relation  of  the  son  could  not  be  changed,  for  he  would 
always  remain  a  son.  "If  therefore  the  son  shall  make  you 
free,  ye  shall  be  free  indeed,"  not  in  appearance,  but  in  reality. 
Thus  did  he  show  them  that  as  the  bond  servants  of  sin  th<^y 


52  Jesus  Christ  the  Son  of  God 

■would  be  cast  out  of  the  Kingdom  of  Heaven,  but  if  he  had 
made  them  free  they  would  be  free  not  only  in  appearance,  but 
in  reality,  and  would  take  their  places  in  the  household  of  God. 

Next  he  shows  them  how  they  are  in  bondage  to  sin.  He  ad- 
mits that  physically  speaking  they  are  children  of  Abraham: 
"I  know  that  ye  are  Abraham's  seed,"  but  denies  that  they  are 
in  a  spiritual  sense,  "Yet  ye  seek  to  kill  me,"  and  for  this 
reason,  "because  my  word  has  not  free  course  in  you."  The 
fact  that  they  sought  to  kill  him  was  also  sufficient  evidence  as 
to  who  was  their  father:  "I  speak  the  things  which  I  have  seen 
with  my  Father:  and  ye  also  do  the  things  which  ye  heard  from 
your  father,"  Failing  to  catch  his  meaning,  they  reiterated 
their  former  statements,  "They  answered  and  said  unto  him, 
Our  father  is  Abraham."  Jesus  now  proceeds  to  show  them 
that  this  is  not  so:  "Jesus  saith  unto  them,  If  ye  were  Abra- 
ham's children  ye  would  do  the  works  of  Abraham,  But  now 
ye  seek  to  kill  me,  a  man  that  hath  told  you  the  truth,  which  I 
heard  from  God:  this  did  not  Abraham,"  for  he  believed  God, 
(see  Rom.  4:  3)  and  did  not  the  works  of  which  they  were 
guilty,  while  "Ye  do  the  works  of  your  father."  (7:  20,  44.) 

Still  they  do  not  understand,  and  thinking  he  meant  that  in  a 
human  sense  they  had  another  father  instead  of  Abraham, 
"They  said  unto  him.  We  are  not  born  of  fornication."  This 
they  said  desiring  to  slur  him,  and  since  he  appeared  unwilling 
to  acknowledge  Abraham  as  their  father;  they  add,  "  We  have 
one  father,  even  God."  (See  Mai.  2:10  and  Isa.  63:16.)  This 
claim  he  refutes:  "Jesus  said  unto  them.  If  God  were  your 
Father,  ye  would  love  me:  for  I  came  forth  and  am  come  from 
God;  for  neither  have  I  come  of  myself,  but  he  sent  me."  Hav- 
ing? like  natures  it  is  natural  to  expect  that  they  would  recog- 
nize him,  and  loved  him,  but  sines  they  had  not  recognized  him, 
and  did  not  love  him,  this  was  in  itself  sufficient  evidence  that 
God  was  not  their  father  as  well  as  the  fact  that  he  was  not  un- 
derstood by  them.  This  fact  he  brings  home  to  them  when 
he  asks,  "Why  do  ye  not  understand  my  speech?"  Without 
waiting  for  their  reply, he  gives  the  reason:  "Because  ye  cannot 
hear  my  word,  "They  could  not  hear  because  of  any  physical 
or  intellectual  difficulty,  but  because,  "Ye  are  of  your  father, 
the  devil,  and  the  lusts  of  your  father  it  is  your  will  to  do," 
because  they  chose  to  follow  their  incUcations  and  desires  for 


Jesus  Christ  the  Son  of  God  53 

evil.  This  also  accounted  for  their  desire  to  kill  him,  for  "He 
■was  a  murderer  from  the  very  beginning,  and  standeth  not  in  the 
truth."  He  was  a  murderer  because  he  killed  men  spiritually. 
(Rom.  5:12)  through  his  lie,  and  he  stood  not  in  the  truth, 
"because  there  is  no  truth  in  him.  When  he  speaketh  a  lie  he 
speaketh  of  his  own,"  or  out  of  his  very  nature;  "for  he  is  a  liar, 
and  the  father  thereof."  This  explains  why  they  did  not  believe 
him:  "But  because  I  say  the  truth  ye  believe  me  not,"  simply 
because  their  nature  makes  this  an  impossibility.  All  of  which 
he  compells  them  to  admit  by  the  question,  "Which  of  you  con- 
victeth  me  of  sin?"     Yet  he  had  convicted  them  of  sin. 

Furthermore  God  was  not  their  Father  because  they  believed 
him  not.  Again  a  question  is  used  to  bring  this  out,  "If  I  say 
truth  why  do  ye  not  believe  me?"  And  the  reason  is,  "He  that 
is  of  God  heareth  the  words  of  God:  for  this  cause  ye  hear  them 
not  because  ye  are  not  of  God."  Having  thus  clearly  shown 
that  they  were  not  what  they  believed  themselves  to  be,  neither 
the  children  of  Abraham  nor  the  true  children  of  God,  yet  be- 
cause they  were  so  entrenched  in  this  belief  they  utterly 
failed  to  grasp  his  demonstration,  and  the  consequence  was 
they  considered  his  talk  so  presumptuous  and  preposterous 
that  they  looked  upon  him  as  an  antagonist  (Samaritan)  and  as 
one  beside  himself:  "The  Jews  answered  and  said  unto  him, 
Say  we  not  well  that  thou  art  a  Samaritan,  and  hast  a  devil?" 
As  to  the  charge  that  he  has  a  devil,  this  he  quietly  denies: 
"Jesus  answers,  I  have  no  devil,  but  I  honor  my  Father,"  in  all 
that  I  have  said,  while  in  what  you  have  said,  "ye  dishonor  me," 
and  so  dishonor  my  father.  Instead  of  seeking  the  honor  which 
belongs  to  me,  "I  seeketh  not  mine  own  glory"  but  "there  is 
one  that  seek"  my  glory  "and  judgeth"  those  who  do  not. 
(John  5:23  and  45.) 

That  they  might  escape  condemnation  he  points  out  a  way  of 
escape,  "Verily,  verily,  I  say  unto  you,  if  a  man  keep  my  word, 
he  shall  never  see  death."  Not  understanding  that  he  referred 
to  spiritual  death,  they  considered  this  statement  only  a  con- 
firmation of  what  they  had  previously  said,  "Now  we  know  that 
thou  hast  a  devil,"  because  they  considered  this  a  senseless  ex- 
altation of  himself,  as  is  seen  in  the  argument  which  follows, 
and  by  which  they  established  their  claim:  "Abraham  died, 
and  the  prophets;  and  thou  sayest,  If  a  man  keep  my  word,  he 


54  Jesus  Christ  the  Son  of  God 

shall  never  taste  of  death.  Art  thou  greater  than  our  father 
Abraham  who  died?  If  death  conquered  these,  who  art  thou 
that  thy  words  are  able  to  conquor  death. 

In  reply,  "Jesus  answered,  if  I  glorifj?^  myself  my  glory  is 
nothing,"  amounts  to  nothing  more  than  mere  assertion,  but, 
"it  is  my  father  that  glorifieth  me,"  and  it  is  from  him  I  de- 
rive my  power  over  death.  The  one  "of  whom  you  say,  that 
he  is  your  God." 

Thus  plainly  he  declares  himself  as  the  Son  of  God,  and  as 
for  them,  he  plainly  tells  them,  "And  ye  have  not  known  him: 
but  I  know  him."  And  concerning  failure  on  his  yort  to  so  de- 
clare himself,  he  says,  "And  if  I  should  say,  I  know  him  not,  I 
shall  be  like  unto  you  a  liar,"  who  say  you  are  sons  of  God  and 
know  him  not.  And  herein  lies  the  difference  between  us, 
"but  I  know  him  and  keep  his  word,"  while  you  know  him  not 
and  keep  not  his  word.  Furthermore,  "Your  father  Abraham 
rejoiced  to  see  my  day,"  the  day  of  my  appearence  upon  earth; 
"and  he  saw  it,  and  was  glad."  That  is  saw  in  his  present 
state  in  paradise,  probably  as  did  Moses  and  Elijah.  (Mat.  17:3) 

With  this  conception  of  him  as  a  man  still  before  him,  "The 
Jews  therefore  said  unto  him.  Thou  art  not  yet  fifty  years  old, 
and  hast  thou  seen  Abraham?"  In  his  reply  Jesus  set  forth 
his  divine  nature  in  his  assertion  of  his  eternal  character: 
"Jesus  said  unto  them,  Verily,  verily,  I  say  unto  you.  Before 
Abraham  was  born,  I  am."  Indignant  at  him,  because  they 
consiaered  his  statement  blasphemous,  "They  took  up  stones 
therefore  to  cast  at  him :  but  Jesus  hid  himself  and  went  out  of 
the  temple,"  losing  himelf  in  the  crowd  he  was  enabled  to  escape 
from  the  temple  unobserved.  8:31-59 

In  connection  with  his  exaltation  of  himself,  as  the  light  of 
the  world,  his  mission  is  set  forth  in  a  concrete  way  in  the 
miracle  of  his  healing  of  the  blind  man,  in  which  he  becomes 
to  him  light.  This  came  about  incidentally,  "And  as  he  passed 
by,  he  saw  a  man  blind  from  birth."  Because  God  had  declared 
that  the  punishment  of  sin  would  be  visited  upon  the  children, 
(Ex.  20:5;  34:7;  Num.  14:18)  the  Jews  looked  upon  all  personal 
afflictions  as  punishment  of  sin,  so  the  questions  of  the  desciples 
was  not  an  unnatural  one:  "And  his  disciples  ask  him,  saying. 
Rabbi,  who  did  sin,  this  man,  or  his  parents,  that  he  should  be 
born  blind?"     But  Jesus  declared  in  this  instance  such  was  not 


Jesus  Christ  the  Son  of  God  55 

the  case.  "Jesus  answered,  Neither  did  this  man  sin,  nor  his 
parents;  but  that  the  works  of  God  should  be  made  manifest 
in  him."  Here  was  a  personal  affliction  which  was  not  the  con- 
sequence of  any  sin,  but  a  case  which  afforded  the  manifesta- 
tion of  God's  willingness  and  ability  to  help  man,  and  this  work 
he  teaches,  must  be  done  as  the  opportunities  present  them- 
selves, for  the  reason  which  he  gives:  "We  must  work  the 
works  of  him  thas  sent  me,  while  it  is  day;  the  night  cometh, 
when  no  man  can  work." 

Besides  it  was  his  duty  to  let  his  light  shine.  "When  I  am  in 
the  world  I  am  the  light  of  the  world."  In  proof  of  his  asser- 
tion he  at  once  proceeds  to  open  the  eyes  of  the  blind  man: 
"When  he  had  thus  spoken,  he  spat  on  the  ground,  and  made 
clay  of  the  spittle,  and  annointed  his  eyes  with  the  clay,  and  said 
unto  him.  Go  wash  in  the  pool  of  Siloam,  (which  is  by  interpre- 
tation, Sent.")  Many  and  fanciful  are  the  explanations  as  to 
why  he  did  this  and  made  this  requirement,  but  nothing  defi- 
nite is  known.  But  one  thing  is  certain,  his  healing  was  con- 
ditioned upon  his  obedience  to  the  requirements  of  Christ,  for, 
"He  went  away  therefore,  and  washed,  and  came  seeing." 
When  his  neighbors  saw  him,  and  those  who  had  known  him  as 
the  blind  beggar,  they  doubted:  "The  neighbors  therefore,  and 
they  which  saw  him  aforetime,  that  he  was  a  beggar,"  they 
could  hardly  believe  their  own  eyes,  and  doubtingly  "Said,  is 
this  not  he  that  sat  and  begged?  Others  said,  it  is  he:  others 
said.  No,  but  he  is  like  him,"  but  "He  said,  I  am  he."  Their 
Srst  question  was  a  very  natural  one,  "How  then  were  thine 
eyes  opened?  He  answered,  The  man  that  is  called  Jesus 
made  clay,  and  anointed  mine  eyes,  and  said  unto  me,  Go  to 
Siloam,  and  wash:  so  1  went  and  washed,  and  I  received  sight." 
In  his  reply  he  gives  a  simple  statement  of  the  facts  without 
any  attempt  at  an  explanation.  Not  having  received  the  desired 
information,  their  next  thought  was  to  go  to  the  one  through 
whom  the  miracle  had  been  performed,  "And  they  said  unto 
him,  Where  is  he?  He  saith  I  know  not."  Since  he  was  un- 
able to  tell  where  Jesus  was  they  felt  it  their  duty  to  take  him 
before  the  proper  authorities  because  the  law  had  been  violated 
"They  bring  to  the  Pharisees  him  that  afore  time  was  blind. 
Now  it  was  the  Sabbath  on  the  day  when  Jesus  made  the  clay, 
and  opened  bis  eyes."    Very  naturally  the  Pharisees  asked  him 


56  Jesus  Christ  the  Son  of  God 

the  same  question  which  already  had  been  asked,  since  this 
was  the  point  upon  which  they  wished  some  hght:  "Again 
the  Pharisees  also  asked  him  how  he  received  his  sight." 
His  reply  is  simply  a  brief  statement  of  what  he  had  previously 
stated.  "And  he  said  unto  them,  He  put  clay  upon  mine  eyes, 
and  I  washed  and  do  see."  The  restoring  of  a  man's  sight  be- 
ing a  supernatural  act,  they  sought  to  fix  the  character  of  the  one 
"who  did  it,  so,  "Some  therefore  of  the  Pharisees  said.  This  man 
is  not  from  God,"  and  this  is  the  basis  of  their  conclusion,  "be- 
cause he  keepeth  not  the  Sabbath.  But  others  said,"  very 
properly,  "How  can  a  man  that  is  a  sinner  do  such  things? 
And  there  was  a  division  among  them." 

In  the  midst  of  this  dispute  they  turn  to  the  man  and  ask  him 
his  opinion  of  Jesus.  In  his  reply  he  holds  to  the  view  that  he 
was  from  God:  "And  he  said.  He  is  a  prophet."  His  reply  not 
being  to  their  liking,  they  began  to  suspicion  that  he  was  at- 
tempting to  deceive  them,  and  that  he  was  not  the  person  he 
claimed  to  be:  "The  Jews  therefore  did  not  believe  concerning 
him,  that  he  had  been  blind  and  had  received  his  sight,  until 
they  called  the  parents  of  him  that  had  received  his  sight."  In 
calling  them  to  establish  his  identity,  they  asked  the  question 
that  was  uppermost  in  their  minds:  "And  asked  them  saying, 
is  this  your  son,  who  ye  say  was  born  blind?  how  doth  he  now 
see?"  The  first  question  they  answer  without  hesitation:  "His 
parents  answered  and  said.  We  know  that  this  is  our  son,  and 
that  he  was  born  blind."  But  when  it  comes  to  answering  the 
second  question  they  are  non-committal,  and  refer  them  to 
their  son  for  an  answer,  "but  how  he  now  seeth,  we  know  not; 
he  shall  speak  for  himself."  If  they  had  an  idea  as  to  who  did 
it,  or  as  to  what  they  thought  he  was,  they  refused  to  give  ex- 
pression to  it,  and  adhered  to  a  simple  statement  of  the  facts, 
because  they  feared  the  Jews,  for  "These  things  said  his  par- 
ents, because  they  feared  the  Jews."  And  this  was  the  ground 
of  their  fear,  "for  the  Jews  had  agreed  already,  that  if  any  man 
should  confess  him  to  be  the  Christ,  he  should  be  put 
out  of  the  synagogue.  Therefore  said  his  parents  he  is 
of  age,  ask  him."  From  this  it  is  manifest  that  they  are 
aware  of  the  fact  Jesus  claimed  to  be  the  Christ,  and  that 
some  so  considered, him,  and  accordingly  they  had  taken 
this    action;    and    also  that    in    the  minds    of    the    parents 


Jesus  Christ  the  Son  of  God  57 

there  was  a  growing  conviction  that  this  Jesus  was  the  Christ. 
From  the  parents  the  Pharisees  turn  again  to  the  son:  "So 
they  called  a  second  tinae  the  man  that  was  blind  and  said  unto 
him,  Give  glory  to  God."  They  said  this  believing  him  to  be 
mistaken,  and  at  the  some  time  with  a  view  of  impressing  him 
with  the  seriousness  of  the  whole  matter,  and  to  convince  him 
of  his  error  they  add,  "we  know  that  this  man  is  a  sinner."  In 
his  reply  he  meets  them,  as  he  had  met  them  before,  with  the 
simple  statement  of  the  facts:  "He  therefore  answered, 
Whether  he  be  a  sinner  I  know  not:  one  thing  I  know,  that 
whereas  I  was  blind,  now  I  see."  Having  failed  to  get  rid  of 
the  fact,  they  return  to  the  question  as  to  how  it  was  done,  in 
hopes,  in  all  probability,  of  securing  something  that  might  be 
used  against  Jesus;  "They  said  therefore  unto  him.  What  did 
he  to  thee?  how  opened  he  thine  eyes?"  Whether  he  saw 
through  their  question  or  simply  became  irritated  at  its  repeti- 
tion, "He  answered  them,  I  told  you  even  now,  and  ye  did  not 
hear:  wherefore  would  ye  hear  it  again?"  And  adds  rather 
sarcastically,  "Would  ye  also  become  his  disciples?"  This  in 
return  irritates  them,  and  they  openly  accuse  him  of  what  they 
all  along  seem  to  have  taken  for  granted,  "And  they  reviled 
him,  and  said.  Thou  art  his  disciple."  Furthermore  if  he  was  a 
disciple  of  this  prophet,  they  would  have  him  know  they  were 
disciples  of  a  greater  prophet,  and  one  who  was  of  God,  and  so 
they  add,  "but  we  are  disciples  of  Moses.  We  know  that  God 
hath  spoken  unto  Moses:  but  as  for  this  man,  we  know  not 
whence  he  is."  This  last  statement  calls  forth  from  the  man  a 
rebuke  which  is  remarkable  for  the  soundness  of  its  logic,  and 
the  conclusion  which  he  forces  upon  them  is  irresistible.  He 
first  shows  that  he  could  not  be  a  sinner,  and  second  that  he 
must  be  from  God:  "We  know  that  God  heareth  not  sinners: 
but  if  any  man  do  his  will  him  he  heareth."  And  "Since  the 
world  began  it  was  never  heard  that  any  one  opened  the  eyes  of 
a  man  born  blind."  This  having  been  done,  and  the  fact  estab- 
lished, there  is  only  one  conclusion  to  be  reached,  "If  this  man 
were  not  from  God,  he  could  do  nothing."  His  argument  being 
unanswerable,  they  make  no  attempt  to  reply,  and  do  the  only 
thing  left  to  them,  denounce  him,  and  eject  him:  "They  an- 
swered and  said  unto  him,  Thou  wast  altogether  born  in  sins, 
and  dost  thou  teach  us?    And  they  cast  him  out." 


58  Jesus  Christ  the  Son  of  God 

That  the  man  did  not  recognize  him  as  the  Christ,  is  evident 
from  what  fohows.  And  when  "Jesus  heard  that  they  had  cast 
him  out;  and  finding  him,  he  said,  Dost  thou  beheve  on  the  Son 
of  God?  He  answered  and  said,  And  who  is  he.  Lord,  that  I 
may  beheve  on  him?"  This  shows  that  he  had  a  wilhng  mind, 
and  when  "Jesus  said  unto  him.  Thou  hast  both  seen  him,  and 
he  it  is  that  speaketh  with  thee,"  his  answer  shows  that  he  con- 
sidered the  evidence  which  had  been  submitted,  as  being 
suflficent  as  a  basis  for  his  faith:  "And  he  said.  Lord,  I  beheve. 
And  he  worshipped."  In  this  last  act  he  gave  to  Jesus  that 
reverence  which  belongs  alone  to  God. 

This  acceptance  of  him  leads  Jesus  to  point  out  the  difference 
between  the  man  and  those  who  had  brought  him  to  Christ,  and 
the  separation  that  is  to  take  place  which  will  come  about  through 
himself.  "And  Jesus  said,  For  judgment  came  I  into  the  world, 
that  they  which  see  not  may  see;  and  that  they  which  see  may 
become  blind."  The  fundamental  idea  of  the  Greek  word  which 
is  translated  judgment  is  separation  or  selection.  The  separa- 
tion taking  place  in  this  way,  those  that  see  not,  as  this  man, 
or  as  those  who  are  in  heathen  darkness,  by  the  coming  of 
Christ  see.  He  saw  physically  when  Christ  opened  his  eyes, 
and  spiritually  when  he  accepted  the  evidence  presented  by 
Christ,  and  believed  on  him.  While  they  which  see  as  did  the 
multitude,  and  as  the  Pharisees  in  spiritual  things,  by  his  com- 
ing, and  their  refusal  to  accept  the  evidences,  and  by  not  be- 
lieving on  him.  became  spiritually  blind.  Realizing  that  he 
spoke  of  them,  "Those  of  the  Pharisees  which  were  with  him 
heard  these  things  and  said  unto  him,  Are  we  also  blind?"  Hav- 
ing answered  this  question,  he  passes  over  it  in  order  to  show 
a  further  difference  which  exists  between  the  man  and  them- 
selves. While  the  man  had  been  blind,  yet  he  had  been  so 
without  sin,  (v.  3)  but  not  so  with  them,  "Jesus  said  unto  them. 
If  ye  were  blind,"  that  is  physically,  "ye  would  have  no  sin: 
but  now  ye  say.  We  see,"  and  do  not,  that  is  why  "sin  remaineth" 
because  they  refuse  to  believe  on  him  in  the  face  of  all  the 
evidence  presented. 

In  this  connection  Jesus  shows  their  character  as  men,  and 
as  religious  leaders,  in  the  parable  of  the  Good  Shepherd.  As 
men,  that  they  are  the  enemies  of  God:  "Verily,  verily,  I  say 
unto  you.  He  that  entereth  not  by  the  door  into  the  fold  of  the 


Jesus  Christ  the  Son  of  God  59 

sheep,  but  climbeth  up  some  other  way,  the  same  is  a  thief  and 
a  robber."  Since  he  is  the  door,  and  they  had  refused  to  be- 
heve  on  him,  (v.  7)  no  other  inference  seems  possible  since  the 
thief  and  the  robber  is  the  natural  enemy  of  the  shepherd. 
Their  refusal  to  believe  on  him  also  fixes  their  character  as  re- 
ligious leaders:  "But  he  that  entereth  in  by  the  door  is  the 
shepherd  of  the  sheep."  Had  they  believed  on  him  they  would 
have  shown  themselves  true  shepherds  of  Israel,  And  further- 
more they  would  have  found  an  entrance  into  the  sheepfold, 
which  is  heaven,  for  God  the  Father  would  have  admitted  them, 
for  "To  him  the  porter  openeth."  Prom  v.  15  it  is  perfectly 
clear  that  in  this  figure  the  Father  is  meant.  That  they  are 
not  the  Father's  he  makes  very  plain:  "and  he  calleth  his  own 
sheep  by  name,  and  leadeth  them  out."  Those  who  have  heard 
his  voice  and  believed  on  him,  and  followed  him,  coming  out  of 
Judaism.  And,  "When  he  hath  put  forth  all  his  own,  he  goeth 
before  them,  and  the  sheep  followed  him:  for  they  know  his 
voice."  He  goeth  before  as  a  true  leader,  and  those  who  have 
believed  follow  because  they  are  his,  but  they  will  not  follow 
the  Pharisees  for  the  reason,  "And  a  stranger  will  they  not  fol- 
low, but  will  flee  from  him:  for  they  know  not  the  voice  of 
strangers. "  The  sheep  of  God 's  fold  will  not  follow  the  Pharisees 
because  they  are  strangers  and  are  not  known  of  God.  "This 
parable  spake  Jesus  unto  them:  but  they  understood  not  what 
things  they  were  which  he  spake  unto  them." 

With  the  seventh  verse  Jesus  enters  upon  an  explanation  of 
the  parable.  Since  the  door  was  first  mentioned,  and  because 
they  understood  not  what  be  had  said,  "Jesus  therefore  said 
unto  them  again,  Verily,  verily,  I  say  unto  you,  I  am  the  door  of 
the  sheep."  That  he  means  the  door  of  the  fold  seems  clear 
from  V.  9,  but  uses  this  expression  in  order  that  there  may  be 
no  misunderstanding  as  to  the  relation  in  which  he  stood  to 
believers.  And  as  for  the  Pharisees  "All  that  came  before  me 
are  thieves  and  robbers."  The  "all"  is  not  so  much  remote  as 
immediate  in  its  reference.  He  thus  characterizes  the  religious 
teachers  of  his  day,  because  they  sought  not  to  enter  into  the 
Kingdom  of  God  through  him.  Such  being  their  character, 
very  naturally,  "the  sheep  did  not  hear  them," 

Having  stated  their  character,  he  now  points  out  that  this 
character  may  be  seen  in  the    differences    in    their    purposes. 


60  Jesus  Christ  the  Son  of  God 

Concerning  himself  he  says,  "I  am  the  door:  by  me  if  any  man 
enter  in,  he  shall  be  saved,  and  shall  go  in  and  out  and  shall 
find  pasture."  That  is  they  shall  find  salvation  and  satisfac- 
tion for  every  want.  Concerning  them  he  says,  "The  thief 
Cometh  not,  but  that  he  may  steal,  and  kill,  and  destroy."  The 
Pharisees  were  notorious  because  of  their  robbing  of  the  wid- 
ow and  the  orphan,  and  their  oppression  of  the  poor,  and  at  this 
time  they  were  seeking  to  kill  Jesus.  While  "I  came  that  they 
may  have  life,  and  may  have  it  more  abundantly."  Both  in  this 
world  and  the  world  to  come,  as  they  were  soon  to  learn  in  the 
resurrection  of  Lazarus. 

The  difference  in  their  character  he  further  develops  by  show- 
ing what  each  will  do  for  the  sheep:  "I  am  the  good  shepherd: 
the  good  shepherd  layeth  down  his  life  for  his  sheep."  This  he 
afterward  did,  "While  he  that  is  a  hireling,  and  not  a  shep- 
herd, whose  own  the  sheep  are  not,  beholdeth  the  wolf  coming, 
and  leaveth  the  sheep  and  fleeth,  and  the  wolf  snatcheth  them, 
and  scatereth  them:  he  fleeth  because  he  is  a  hireling."  The 
truth  of  this  was  only  too  soon  to  be  revealed.  (See  Josephus.) 
But  this  is  not  true  of  Jesus  in  his  relation  with  his  sheep, 
for  his  is  a  personal  and  intimate  relation;  neither  is  it  true  of 
him  in  what  he  will  do  for  his  sheep:  "I  am  the  good  shepherd: 
and  I  know  mine  own,  and  mine  own  know  me,  even  as  the 
Father  knoweth  me,  and  I  know  the  Father."  And  this  is  what 
he  will  do  for  his  sheep:  "And  I  lay  down  my  life  for  the  sheep." 

In  this  connection  he  takes  occasion  to  say  that  others  be- 
sides the  Jews  will  enter  the  Kingdom  of  God:  "And  other 
sheep  I  have  which  are  not  of  this  fold:  them  also  I  must  bring 
and  they  shall  hear  my  voice."  After  the  Jews  as  a  nation  re- 
jected Christ,  and  when  the  early  converts  from  Judaism  were 
scattered  abroad  by  persecution,  the  Gentiles  gladly  heard  the 
Gospel,  and  Jew  and  Gentile  became  one  fold,  as  he  said,  "And 
they  shall  become  one  flock  with  one  shepherd."  And  if  the 
Pharisees  hated  him  God  loved  him,  "Therefore  does  the  Fath- 
er love  me  because  I  lay  down  my  life  that  I  may  take  it  again," 
and  love  him  for  the  sacrifice  he  made. 

Knowing  that  they  were  plotting  his  death  (7:25)  he  adds, 
"No  one  taketh  it  away  from  me,  but  I  lay  it  down  of  myself," 
and  asserting  his  divine  character,  he  informs  them.  "I  have 
power  to  lay  it  down  and  I  have  power  to  take  it  again,"  a  pre- 


Jesus  Christ  the  Son  of  God  61 

rogative  which  does  not  belong  to  man.  That  he  should  do  this 
was  not  merely  of  his  own  volition,  but  because,  "This  com- 
mandment received  I  from  my  Father." 

As  a  result  of  what  he  said,  "There  arose  a  division  among 
the  Jews  because  of  these  words.  And  ma,ny  of  them  said, 
He  hath  a  devil,  and  is  mad:  why  hear  ye  him?"  While  others 
said,  "These  are  not  the  sayings  of  one  possessed  with  a  devil," 
and  made  the  point  which  was  well  taken,  "can  a  devil  open  the 
eyes  of  the  Wind."  9:  1-10:  21. 

Before  their  final  rejection  of  Jesus,  the  Jews  made  a  last  re- 
quest which  calls  forth  from  him  the  last  testimony  which  he 
gave  them.  It  came  about  in  this  way.  "And  it  was  the  feast 
of  dedication  at  Jerusalem:  it  was  winter:  and  Jesus  was  walk- 
ing in  the  temple  in  Solomon's  porch.  The  Jews  therefore 
came  round  about  him,  and  said  unto  him,  How  long  dost  thou 
hold  us  in  suspense.  If  thou  art  the  Christ  tell  us  plainly. 
Jesus  answered  them,  I  told  you  and  ye  believe  not."  In  the 
5th  and  8th  chapters  he  had  very  plainly  declared  who  he  was. 
In  the  fifth  chapter  he  not  only  made  the  statement,  but  also 
brought  forth  the  witnesses  in  support  of  his  claim.  In  his  ar- 
gument with  he  Jews,  as  we  find  it  in  the  eight  chapter,  he 
met  every  exception  which  they  took  to  his  statements,  and 
now  he  felt  it  was  wholly  uncalled  for,  to  enter  upon  any  fur- 
ther discussion  of  the  question,  seeing  that  they  would  not 
believe,  and  especially  since,  as  he  says,  "The  works  that  I  do 
in  my  Father's  name,  these  bear  witness  of  me." 

In  explanation  of  their  unbelief  in  the  face  of  all  this  he  says, 
"But  ye  believe  not,  because  ye  are  not  of  my  sheep."  Had 
they  been  his  sheep  it  would  have  been  different,  because 
"My  sheep  hear  my  voice,  and  I  know  them,  and  they  follow 
me;"  and  as  a  result,  "I  give  unto  them  eternal  life:  and  they 
shall  never  perish,  and  no  one  shall  snatch  them  out  of  my 
hand,"  This  is  said  of  those  who  hear  his  voice  and  follow  him. 
So  long  as  this  is  true  the  sheep  or  believers  are  safe,  because, 
"My  Father,  who  has  given  them  unto  me,  is  greater  than  all," 
death  as  has  been  stated  and  Satan  as  implied.  Being  greater 
than  all,  "No  one  is  able  to  snatch  them  out  of  the  Father's 
hand;"  and  consequently  unable  to  snatch  them  out  of  his  hand 
since,  "I  and  the  Father  are  one." 

Upon  his  saying  this  "the  Jews  took  up  stones  again  to  stone 


62  Jesus  Christ  the  Son  of  God 

him."  Whereupon  "Jesus  answered  them.  Many  good  works 
have  I  shown  you  from  the  Father,  for  which  of  those  works  do 
you  stone  me?"  Knowing,  as  he  did,  tlie  cause  of  their  anger, 
he  seeks  to  show  the  injustice  of  their  intended  act,  by  means 
of  this  question.  Bhnded  by  tlieh'  prejudice  and  anger,  they 
had  failed  to  perceive  that  his  words  and  works  were  essen- 
tially the  same  in  character  and  "The  Jews  answered  him,  for 
a  good  work  we  stone  thee  not,  but  for  blasphemy;  and  be- 
cause thou  being  a  man,  makest  thyself  God."  The  charge  of 
blasphemy  he  meets  by  quoting  scripture,  "Jesus  answered 
them,  is  it  not  written  in  your  law,  I  said  ye  are  Gods?  (See 
Psa.  82:6;  Ex.  21:6;  22:8  and  28.)  If  he  called  them  Gods,  unto 
whom  the  word  of  God  came."  or  the  judges  as  in  Deuteronomy, 
"(and  the  Scripture  cannot  be  broken,)"  why,  "say  ye  of  him, 
whom  the  Father  sanctifieth  and  sent  into  the  world,  Thou 
blasphemist  because  I  said  I  am  the  Son  of  God?"  Here  he 
plainly  declares  what  he  had  already  said  indirectly.  He  next 
plainly  states  what  he  had  implied  in  the  question,  the  sim- 
ilarity of  his  claim  and  works.  "If  I  do  not  the  works  of  my 
Father,  believe  me  not."  If  these  are  not  supernatural  and  be- 
yond the  power  of  man,  you  need  not  believe  what  I  say,  "But 
if  I  do  them,  though  you  believe  not  me,"  that  is  though  you  do 
not  accept  my  word,  "believe  the  works;  that  ye  may  know  and 
understand  that  the  Father  is  in  me,  and  I  in  the  Father."  Un- 
wiUing  to  be  convinced,  "They  sought  again  to  take  him;  and  he 
went  forth  out  of  their  hand." 

"And  he  went  away  again  beyond  Jordan  into  the  place  where 
John  was  at  the  first  baptizing;  and  there  he  abode."  Not  all 
of  the  Jews  were  blinded  to  the  character  of  his  words,  "And 
many  came  unto  him;  and  they  said,  John  indeed  did  no  signs: 
but  all  things  whatsoever  John  spake  of  this  man  were  true." 
As  a  result  of  their  willingness  to  accept  John's  word,  "And 
many  believed  on  him  there."  This  is  the  final  testimony  which 
Jesus  gave  to  the  Jews.  10:  22-42. 

John  having  presented  the  discourses  which  declare  him, 
and  the  acts  which  show  him  to  be,  now  gives  an  account  of  the 
resurrection  of  Lazarus,  which  establishes  the  fact  that  he  is  the 
Son  of  God.  "Now  a  certain  man  was  sick,  Lazarus  of  Beth- 
any, of  the  village  of  Mary  and  her  sister  Martha,  And  it  was 
that  Mary  which  anointed  the  Lord  with  ointment,  and  wiped 


Jesus  Christ  the  Son  of  God  63 

his  feet  with  her  hair,  whose  brother  Lazarus  was  sick.  The 
sisters  therefore  sent  unto  him  saying,  Lord,  behold,  he  whom 
thou  lovest  is  sick."  No  request  was  made,  but  the  message 
carried  with  it  an  unexpressed  invitation.  "But  when  Jesus 
heard  it,  he  said,"  indicating  previous  knowledge,  and  revealing 
the  purpose  of  his  sickness,  "This  sickness  is  not  unto  death, 
but  for  the  glory  of  God,  that  the  Son  of  God  may  be  glorified 
thereby."  That  is,  the  glory  will  come  to  God  from  whom  the 
power  comes,  while  the  Son  will  be  glorified  in  that  God  works 
through  him.  "Now  Jesus  loved  Martha,  and  her  sister,  and 
Lazarus.  When  therefore  he  heard  that  he  was  sick,  he  abode 
at  that  time  two  days  in  the  place  where  he  was. "  This  delay 
was  in  all  probability  to  allow  the  disease  to  accomplish  its 
work,  in  bringing  about  his  death.  When  this  was  accomplish- 
ed he  was  ready  to  go,  "Then  after  this  he  saithto  his  disciples, 
Let  us  go  into  Judea  again,"  That  they  might  deter  him  from 
going  they  call  his  attention  to  what  had  happened  at  the  time 
of  his  departure  from  that  country,  "The  disciples  say  unto 
him,  Rabbi,  the  Jews  were  but  now  seeking  to  stone  thee:  and 
goest  thou  hither  again?"  In  his  reply  he  quiets  their  fears  by 
assuring  them  of  his  safety,  and  he  does  it  in  this  way,  "Are 
there  not  twelve  hours  in  the  day?  If  a  man  walk  in  the  day 
he  stumbleth  not,  because  he  seeth  the  light  of  the  world," 
allowing  them  to  infer  that  if  he  does  his  work  in  the  time  ap- 
pointed he  will  be  safe.  "But  if  a  man  walk  in  the  night,  he 
stumbleth,  because  the  light  is  not  in  him."  And  so  it  would 
be  with  him  were  he  to  do  according  to  his  own  pleasure  and 
not  according  to  the  will  of  his  Father,  for  then  the  light  from 
above  would  not  be  in  him.  "These  things  spake  he:  and  after 
this  he  saith  unto  them,  Our  friend  Lazarus  is  fallen  asleep." 
Death  he  figuratively  speaks  of  as  sleep.  "But  I  go,"  accord- 
ing to  the  plan  of  God,  for  he  has  already  said  that  this  was  to 
be  for  God's  glory,  (v.  4.)  And  for  the  purpose,  "that  I  may 
wake  him  out  of  his  sleep."  But  the  disciples  did  not  under- 
stand him,  "The  disciples  therefore  said  unto  him,  Lord,  if  he 
is  fallen  asleep  he  will  recover.  Now  Jesus  had  spoken  of  his 
death,  but  they  thought  he  had  spcken  of  tal;ing  rest  in  sleep. 
Then  Jesus  therefore  said  unto  them  plainly,  Lazarus  is  dead." 
Seeing  their  slowness  to  comprehend  he  expresses  his  satis- 
faction over  events  having  happened  as  they  had,  inasmuch  as 


64  Jesus  Christ  the  Son  of  God 

what  is  about  to  transpire  may  lead  to  their  believing  in  him. 
"And  I  was  glad  for  j'our  sakes  that  I  was  not  there,  to  the  in- 
tent ye  may  believe:  nevertheless  let  us  go  unto  him."  With 
the  thought  of  the  impending  danger  uppermost  in  their  minds, 
they  little  comprehended  what  Jesus  had  said.  "Thomas 
therefore,  who  is  called  Didymus,  said  unto  his  fellow  disciples, 
Let  us  also  go  that  we  may  die  with  him." 

Having  introduced  the  subject  by  an  explanation  of  Christ's 
delay  in  coming  to  Bethany,  the  writer  next  gives  an  account 
of  his  coming  and  of  the  miracle:  "So  when  Jesus  came,  he 
he  found  that  he  had  been  in  the  tomb  four  days  already."  He 
found  also  many  Jews  there:  "Now  Bethany  was  nigh  unto 
Jerusalem,  about  fifteen  furlongs  off:  and  many  of  the  Jews  had 
come  to  Martha  and  Mary  to  console  them  concerning  their 
brother."  The  news  of  his  coming  having  preceeded  him, 
"Martha,  therefore,  when  she  heard  that  Jesus  was  coming, 
■went  and  met  him:  but  Mary  still  sat  in  the  house."  And 
lamenting  the  fact  of  his  absence,  "  Martha  therefore  said  unto 
Jesus,  Lord,  if  thou  hadstbeen  here,  my  brother  had  not  died." 
And  then,  as  if  to  ascertain  something  as  to  his  intentions,  she 
gives  an  intimation  of  a  vague  hope,  "And  even  now  I  know 
that  whatsoever  that  thou  shalt  ask  of  God,  God  will  give  thee." 
In  response  to  this  she  receives  only  an  indefinite  promise, 
"Jesus  saith  unto  her,  thy  brother  shall  rise  again."  Interpret- 
ing, in  the  only  sense  which  the  statement  permitted,  "Martha 
saith  unto  him,  I  know  that  he  shall  rise  again  in  the  resur- 
rection at  the  last  day."  Whereupon  he  makes  the  declaration 
which  gives  her  the  basis  for  a  hope  that  the  fulfillment  of  this 
promise  will  be  immediate,  and  not  remote:  "Jesus  saith  unto 
her,  I  am  the  resurrection,  and  the  hfe," — that  is  in  me  is  that 
power  which  raises  again  and  makes  alive,  and  "he  that  believ- 
eth  on  me,  though  he  die,  yet  shall  he  live."  In  the  light  of 
what  follows,  these  words  seem  very  clearly  to  point  to  Lazarus, 
he  having  believed  on  Christ  is  now  to  live  again.  And 
referring  to  the  present  and  future,  "and  whosoever  liveth  and 
believeth  on  me  shall  never  die."  That  is  they  may  die  physic- 
ally, but  they  will,  through  faith  in  him,  have  eternal  life  spirit- 
ually. And  now  again  he  demands  faith  in  him  personally,  for 
he  said  to  Martha,  "  Believest  thou  this?"  The  reply  of  Martha 
indicates  by  its  peculiar  phraseology,  that  she  not  only  believed 


Jesus  Christ  the  Son  of  God  65 

in  him  but  such  has  been  her  belief  in  the  past:  "She  saitb.  un- 
to him,  Yea,  Lord;  I  have  beheved  that  thou  art  tlie  Christ,  the 
Son  of  God,  even  he  that  cometh  into  tlie  world."  Thus  in  con- 
nection with  the  resurrection  of  Lazarus  is  found  another  clear 
testimony  as  to  the  character  of  Christ,  and  his  being  the  Son 
of  God. 

"And  when  she  had  said  this  she  went  away,  and  cahing  Mary 
her  sister  secretly,  saying.  The  INIaster  is  here,  and  calleth 
thee  And  she,  when  she  heard  it,  arose  quickly,  and  went  un- 
to him."  As  soon  as  she  was  aware  of  Jesus'  near  approach 
she  hastened  to  him."  "Now  Jesus  was  not  yet  come  into  the 
village,  but  was  still  in  the  place  where  Martha  met  him."  The 
Jews  who  were  with  Mary,  not  having  heard,  what  had  been 
whispered  to  her,  did  not  understand  the  case  of  her  sudden 
departu  re.  "The  Jews  then  which  were  with  her  in  the  house, 
and  were  comforting  her,  when  they  saw  Mary,  that  she  rose 
up  quickly  and  went  out,  followed  her,  supposing  that  she  was 
going  unto  the  tomb  to  weep  there."  As  with  Martha,  so 
with  Mary,  the  one  thought  which  was  uppermost  in  her 
mind  found  expression  in  a  like  lament  over  the  fact  that  it 
had  so  ha])pened  thathehad  not  been  there:  "Mary  therefore, 
when  she  came  where  Jesus  was,  and  saw  him,  fell  down  at  his 
feet,  saying  unto  him.  Lord,  if  thou  hadst  been  hero,  my  brother 
had  not  died."  Excessive  grief  on  Mary's  part,  and  the  confu- 
sion caused  by  those  who  came  with  her,  precluded  anything 
further  being  said.  Besides  the  sight  of  their  £rrief  visibly 
affected  Jesus.  "When  Jesus  therefore  saw  her  weeping,  and 
the  Jews  also  weeping  which  came  with  her,  he  moaned  in  the 
spirit,  and  was  troubled  and  said,  Where  have  ye  laid  him?" 
The  word  translated  groaning  indicates  a  stirring  of  the  emo 
tions  of  Jesus  in  sympathy  with  the  grief  of  Mary.  To  those 
around,  the  question  which  he  asked  meant  nothing  more  than 
a  desire  on  the  part  of  Jesus  to  visit  his  tomb,  and  so,  "They 
say  unto  him,  Lord,  come  ai  d  see." 

Following  all  the  evidences  of  divinity  which  have  been  pre- 
sented, we  have  placed  in  striking  contrast,  an  exhibition  of  his 
humanity  which  he  gives  while  on  their  way  to  the  tomb,  when 
we  are  told,  "Jesus  wept."  Very  naturally,  "The  Jews  there- 
fore said,  Behold  how  beloved  him!"  But  this  was  not  the  only 
evidence  of  his  affection  for  Lazarus  and  his  sisters,  for  this  is 


66  Jesus  Christ  the  Son  of  God 

manifest  in  the  frequency  with  which  he  sought  the  quiet  of 
their  home.  In  the  minds  of  some  present  a  question  seems  to 
have  arisen,  for  we  are  told,  "But  some  of  them  said,  could  not 
this  man  which  opened  the  eyes  of  him  that  was  blind,  have 
caused  that  this  man  should  not  die?"  The  man  referred  to,  no 
doubt,  was  the  one  mentioned  in  chapter  9,  since  his  case  was 
the  most  recent  and  the  most  prominent,  because  of  the  atten- 
tion which  had  been  attracted  to  him  through  the  discussion 
which  his  healing  had  aroused.  Apparently  they  had  no  thought 
of  what  was  about  to  take  place.  And  yet  they  might  have 
known  that  the  one  who  had  the  power  to  do  what  had  been 
done,  certainly  must  have  the  power  to  do  what  they  had  just 
said,  but  this  does  not  seem  to  have  dawned  upon  them.  "Jesus 
therefore  again  groaning  to  himself  cometh  to  the  tomb."  In 
this  place,  as  elsewhere  in  this  connection,  the  word  translated 
groaning  is  a  term  expressing  indignation.  His  indignation 
was  caused  by  their  question,  for  had  they  not  already  seen 
enough  to  convince  them  that  he  possessed  this  ability? 

As  to  the  tomb:  "Now  it  was  a  cave  and  a  stone  lay  against  it," 
the  door.  "Jesus  saith,  Take  ye  away  the  stone."  This  re- 
quest calls  forth  from  "  Martha,  the  sister  of  him  that  was  dead," 
the  declaration,  in  which  she  "saith  untohim.  Lord,  by  this  time 
he  stinketh,"  and  gave  as  her  reason  for  saying  this,  "for  he 
hath  been  dead  four  days."  Without  making  any  explanation 
by  way  of  reply,  he  simply  reiterates  in  substance  what  he  had 
previously  said:  "Jesus  said  unto  her.  Said  I  not  unto  thee, 
that  if  thou  believest  thou  should st  see  the  glory  of  God?  Then 
without  any  further  discussion,  "they  took  away  the  stone." 

Instead  of  immediately  commanding  Lazarus  to  come  forth, 
he  gives  thanks  to  God  his  Father  for  the  answer,  which  he  was 
about  to  receive,  to  his  prayer  which  he  had  silently  made.  This 
he  does  for  the  reasons  stated:  "And  Jesus  lifted  up  his  eyes 
and  said.  Father,  I  thank  thee  that  thou  heardst  me.  And  I 
know  that  thou  hearest  me  always,  but  because  of  the  multi- 
tude which  standeth  around  I  said  it,  that  they  may  believe 
that  thou  didst  send  me."  This  was  the  one  point  which  he  had 
been  trying  to  establish,  but  they  had  so  far  refused  to  be  con- 
vinced, and  now  he  desired  this  that  if  it  were  possible  to  con- 
vince them,  that  his  prayer  be  answered. 

"And  when  he  had  thus  spoken,  he  cried  with   a  loud   voice 


Jesus  Christ  the  Son  of  God  67 

Lazarus, come  forth."  In  response,  "He  that  was  dead  cameforth, 
bound  hand  and  foot  with  grave  clothes;  and  his  face  bound  about 
■with  a  napkin,  Jesus  said  unto  them,  Loose  him, and  let  him  go." 

The  result  was  that  some  were  led  to  believe  on  him:  " Many 
therefore  of  the  Jews,  which  came  to  Mary  and  beheld  that 
which  he  did,  believed  on  him;"  while  others  refused  to  be  con- 
vinced: "But  some  of  them  went  away  to  the  Pharisees,  and 
told  them  the  things  which  Jesus  had  done." 

The  result  of  this  was  the  opposite  of  what  might  be  expected 
Instead  of  accepting  this  as  an  evidence  of  the  truthfulness  of 
his  claims,  it  only  incites  them  to  plot  his  death:  "The  chief 
priests  therefore,  and  the  Pharisees  gatherd  a  council,  and  said, 
What  do  we?"  We  must  do  something,  "for  this  man  doeth 
many  signs."  And  "If  we  let  him  thus  alone,  all  men  will  believe 
on  hia3."  Not  truth,  but  personal  interest  influences  them 
most  strongly.  With  the  popular  conception  of  the  Messiah, 
which  was  that  he  would  come  and  establish  a  temporal  king- 
dom, they  believed  that  were  his  claims  as  the  Messiah  recog- 
nized, and  an  uprising  follow,  then  would  the  privilege  of  their 
national  worship,  temple,  aid,  religious  administration  be  taken 
away  from  them  by  the  Romans.  The^'-  might  even  go  farther 
and  destroy  them,  as  a  nation,  by  scattering  them  among  the 
provinces,  "And  the  Romans  will  come  and  take  away  both  our 
place  and  our  nation." 

In  this  moment  of  their  extremity  there  arises  one  w4io  is 
equal  to  the  occasion.  He  points  out  that  this  man  can  be  made 
a  means  of  their  salvation.  By  putting  him  to  death  as  a  sedit- 
ious person,  all  suspicion  of  disloyalty  will  be  removed,  and  it 
will  at  the  same  time  strengthen  the  Emperor's  confidence  in 
them;  "But  a  certain  one  of  them,  Caiaphas,  being  high  priest 
that  year," — that  is  he  was  high  priest  at  that  time — "said  unto 
them,"  in  not  a  very  polite  way,  "Ye  know  nothing  at  all."  Not 
so  much  a  lack  of  knowlege,  but  a  slowness  to  see  is  meant: 
"Nor  do  ye  take  account  that  it  is  expedient  for  you  that  one 
man  die  for  the  people,  and  that  the  whole  nation  perish 
not."  That  is,  don't  you  see  that  it  is  necessary  that  this  man 
should  die  for  your  own  safety  and  for  the  safety  of  the  nation? 
By  making  him  an  example  you  will  appear  as  quelling  what 
appears  to  be  an  uprising,  and  you  will  at  the  same  time  show 
your  own  loyalty. 


68  Jesus  Christ  the  Son  of  God 

But  in  expressing  himself  in  the  manner  in  which  he  did,  he 
spoke  better  than  he  knew.  John  tells  us  that  while  he  acted 
of  his  own  volition,  yet  as  the  high  priest  of  the  nation  he  was 
guided  by  a  higher  power:  "Now  this  he  said  not  of  himself: 
but  being  high  priest  that  year,  he  prophesied  that  Jesus  should 
die  for  the  nation."  This  unconscious  prophesy  had  a  wider 
significance,  "and  not  for  the  nation  only,  but  that  he  might  al- 
so gather  together  into  one  the  children  of  God  which  are  scat- 
tered abroad," — that  is,  all  those  who  might  believe  on  him 
whether  Jew  or  Gentile.  Tlie  result  of  Caiaphas'  speech  was, 
"from  that  day  forth  they  took  counsel  that  they  might  put  him 
to  death." 

The  effect  of  their  plotting  was,  "Jesus  therefore  walked  no 
more  openly  among  the  Jews."  Not  because  of  any  fear  of  them, 
but  simply  because  their  course  indicated  that  further  effort  to 
convince  them  of  his  charp.cter  was  useless,  so  he  "departed 
thence  into  the  country  near  to  the  wilderness,  into  a  city  call- 
ed Ephraim."  Being  more  or  less  remote  it  would  afford  him 
seclusion  and  quiet,  "and  there  he  tarried  with  the  disciples," 
giving  him  a  chance  to  impart  instruction  to  those  who  were 
wilHng  to  receive  it  and  who  stood  in  need  of  it  because  of  what 
the  future  had  in  store  for  them. 

"Now  the  passover  of  the  Jews  was  at  hand;  and  many  went 
up  to  Jerusalem  out  of  the  country  before  the  passover  to  purify 
themselves."  These  having  heard  of  the  many  wonderful  things 
in  regard  to  Jesus  were  anxious  to  see  and  hear  him:  "They 
sought  therefore  for  Jesus,"  and  not  finding  him,  they  began  to 
wonder  if  he  would  come  to  the  feast,  alter  they  heard  what 
had  had  been  determined  upon  concerning  him.  "They  sought 
therefore  for  Jesus,  and  spake  one  with  another,  as  they  stood 
in  the  temple,  What  think  ye?  That  he  will  not  come  to  the 
feast?"  The  form  of  the  question  would  seem  to  indicate  a  be- 
lief that  he  would  not  come  for  this  reason:  "Now  the  chief 
priests  and  the  Pharisaes  had  given  commandment  that  if  any 
man  knew  where  he  was,  he  should  show  it,  that  they  might 
take  him,"  so  determined  were  they  to  carry  out  their  designs. 
This  concludes  that  portion  of  the  treatise  which  shows  that 
Jesus  Christ  as  the  Son  of  God  is  the  resurrection  and  the  life 
and  the  hope  of  men.  11:1-57. 

Having  shown  from  the  things  which  Jesus^did,  and  from  the 


Jesus  Christ  the  Son  of  God  69 

words  which  he  spoke,  that  he  was  the  Son  of  God,  the  remain- 
ing portion  of  his  booli  John  devotes  to  the  last  few  days  of  his 
earthly  existence,  setting  forth  all  that  transpired  which  went 
to  show  that  Jesus  Clirist  was  the  Son  of  God.  Beginning  with 
chapter  twelve,  we  have  the  recognition  of  Christ  and  his  claims. 

First  by  Mar.y,  in  her  anointing  of  Jesus.  In  her  love  and 
devotion  she  performs  that  act  which  is  significant  of  his  char- 
acter, and  of  the  event  which  is  so  near  at  hand,  for  Christ  so 
states  in  meeting  the  criticism  which  her  act  calls  forth:  "Je- 
sus therefore  six  days  before  the  passover  came  to  Bethany, 
where  Lazarus  was,  whom  Jesus  raised  from  the  dead."  What 
follows  occurred  not  at  the  home  of  Lazarus  but  at  the  house  of 
Simon  the  leper,  according  to  Matt.  26:6-13,  and  Mark  14:3-9. 
The  passage,  while  not  stating  where,  clearly  indicates  that  it 
was  elsewhere,  by  the  wording,  "So  they  made  him  a  supper 
there;  and  Martha  served;  but  Lazarus  was  one  of  them  that 
sat  at  meat  with  him."  While  the  supper  was  for  Jesus  and  in 
his  honor,  yet  Lazarus  was  a  guest  of  honor.  True  to  her  in- 
clinations, Martha  assisted  in  its  preparation  and  serving. 
While  the  others  were  occupied  with  the  meal,  "Mary  therefore 
took  a  pound  of  ointment  of  spikenard,  very  precious,  and 
anointed  the  feet  of  Jesus,  and  wiped  his  feet  with  her  hair." 
The  other  accounts  speak  of  the  head,  indicating  that  both  head 
and  feet  were  anointed.  In  the  light  of  the  incident  that  fol- 
lows, it  does  not  do  violence  to  look  upon  this  as  a  recognition  of 
him  as  her  Lord  and  King.  After  she  had  broken  the  box, 
"the  house  was  filled  with  the  odor  of  the  ointment."  There 
was  one  who  did  not  view  her  act  with  favor:  "But  Judas  Isca- 
riot,  one  of  his  disciples,  that  should  betray  him,  saith,  Why 
was  not  this  ointment  sold  for  three  hundred  pence,  and  given 
to  the  poor?"  And  the  reason  was,  "Now  this  he  said,  not  be- 
cause he  cared  for  the  poor;  but  because  he  was  a  thief,  and 
having  the  bag  took  away  what  was  put  therein."  In  reply  to 
this  criticism,  "Jesus  therefore  said,  Suffer  her  to  keep  it 
against  the  day  of  my  burying."  An  abbreviated  form  of  the 
thought  is,  allow  her  to  do  what  she  will,  she  is  preparing  me 
for  the  day  of  my  burial.  And  his  reason  for  so  saying  was 
"For  the  poor  ye  have  always  with  you;  but  me  ye  have  not  al- 
ways." 

At  the  feast  there  were  others  than  the  invited  guests  that 


70  Jesus  Christ  the  Son  of  God 

came  as  the  feast  progressed:  "The  common  people  therefore 
of  the  Jews  learned  that  he  was  there:  and  they  came,"  for  the 
reason,  "not  for  Jesus'  sake  only,  but  that  they  might  see  Laz- 
arus also,  whom  he  had  raised  from  the  dead,"  no  doubt  that 
they  might  be  satisfied  in  their  own  minds  as  to  the  truth  of 
what  they  had  heard.  This  angered  the  chief  priests  all  the 
more:  "But  the  chief  priests  took  counsel  that  they  might  put 
Lazarus  also  to  death."  and  the  reason  was,  "because  that  by 
reason  of  him  many  of  the  Jews  went  away,  and  believed  on 
Jesus."  What  they  saw  satisfied  them  as  to  the  claims  of  Je- 
sus. 12:1-11. 

We  next  have  a  recognition  of  Christ  and  his  claims  in  the  in- 
cident of  his  triumphal  entry  into  Jerusalem.  In  this  he  is 
called  both  Lord  and  King,  and  affording  us  some  basis  for  the 
interpretation  which  has  been  placed  upon  the  act  of  Mary: 
"On  the  morrow  a  great  multitude  that  had  come  to  the  feast, 
when  they  heard  that  Jesus  was  coming  to  Jerusalem,  took  the 
branches  of  the  palm  trees,  and  went  forth  to  meet  him,  and 
cried  out,  Hosanna:  Blessed  is  he  that  cometh  in  the  name  of 
the  Lord,  even  the  King  of  Israel."  In  fulfilling  this  prophecy 
he  not  only  does  so  in  detail,  but  events  since  have  shown  that 
he  met  the  requirements  of  the  context  of  this  prophecy  in  his 
character,  "And  Jesus  having  found  a  young  ass,  sat  thereon; 
as  it  is  written,  Fear  not,  daughter  of  Zion;  behold  thy  King 
cometh  sitting  on  an  ass's  colt."  At  the  time  of  their  occur- 
rence the  disciples  did  not  comprehend  the  full  meaning  of  the 
events,  as  they  did  later:  "These  things  understood  not  his 
disciples  at  the  first:  but  when  Jesus  was  glorified,  then  re- 
membered they  that  these  things  were  written  of  him,  and  that 
they  had  done  these  things  unto  him."  The  explanation  of  the 
-coming  of  this  multitude  is  thus  given:  "The  multitude  there- 
fore that  was  with  him  when  he  called  Lazarus  out  of  the  tomb, 
and  raised  him  from  the  dead,  bare  witness."  They  had  told  in 
the  city  what  they  had  seen  him  do,  and  it  was  because  of  what 
they  had  said,  that  this  multitude  came  to  meet  him:  "For  this 
cause  also  the  multitudes  went  and  met  him,  for  that  they 
heard  that  he  had  done  this  sign."  When  the  Pharisees  saw 
the  multitude  go,  some  among  them  seemed  to  realize  the  futil- 
ity of  their  efforts:  "The  Pharasees  therefore  said  among 
themselves,  Behold  how    ye  prevail    nothing:  lo,  the  world    is 


Jesus  Christ  the  Son  of  God  71 

gone  after  him."  While  the  statement  was  somewhat  exagger- 
ated as  to  this  particular  reference,  yet  it  was  truly  prophetic. 

12:12-19. 

The  last  of  these  recognitions  is  by  far  the  most  important. 
It  came  about  in  this  way.  "Now  there  were  certain  Greeks 
among  those  that  went  up  to  worship  at  the  feast:  these  there- 
fore came  to  Philip,  who  was  of  Bethsaida  of  Galilee,  and  asked 
him  saying,  Sir,  we  would  see  Jesus.  Philip  cometh  and  tell- 
eth  Andrew:  Andrew  cometh,  and  Philip,  and  they  tell  Jesus." 
This  calls  forth  from  him  three  distinct  statements.  The  first 
was  concerning  the  necessity  and  effect  of  his  death,  which  he 
speaks  of  as  his  glorification:  "And  Jesus  answereth  them, 
saying.  The  hour  is  come  that  the  Son  of  Man  should  be  glori- 
fied." The  necessity  and  effect  he  sets  forth  allegorically, 
which  at  the  same  time  sets  forth  how  he  will  be  glorified: 
"Verily,  verily,  I  say  unto  you,  Except  a  grain  of  wheat  fall  in- 
to the  earth  and  die,  it  abideth  by  itself  alone,"  In  his  case  he 
must  die  that  others  might  live,  "but  if  it  die,  it  beareth  much 
fruit."  The  grain  of  wheat  has  its  glory  in  the  head  of  bearded 
grain;  Christ's  glory  is  in  the  number  of  souls  that  come  into 
the  Kingdom  through  him. 

His  second  statement  is  concerning  how  men  are  to  regard 
life.  "He  that  loveth  his  life  loseth  it."  That  is,  he  that  cares 
more  for  self,  his  interests  and  comforts,  than  the  glory  of  God, 
loses  it  in  having  missed  the  life  eternal.  "And  he  that  hateth 
his  life  in  this  world,"  that  is,  he  with  whom  self  is  a  matter  of 
little  concern,  having  given  himself  to  God,  "shall  keep  it  unto 
life  eternal." 

Continuing  this  thought,  in  the  third  place  he  speaks  about 
serving  him:  "If  any  man  serve  me,  let  him  follow  me."  By 
following  him,  Jesus  means  full  surrender,  and  the  making  of 
many  sacrifices, '(see  Matt.  10:37,  38;16:24)and  in  return  for  this 
there  is  the  promise,  "And  where  I  am,  there  shall  also  my 
servant  be."  And  for  serving  Jesus  there  is  this  return,  "If 
any  man  serve  me,  him  will  the  Father  honor." 

Speaking  in  this  strain  seems  to  have  brought  to  him  the 
thought  of  what  was  before  him,  and  he  involuntarily  gives  ex- 
pression to  his  feelings.  "Now  is  my  soul  troubled;"  and  to  the 
question,  "And  what  shall  I  say?  Father,  save  me  from 
this  hour,"  [quickly  recovering  himself,  answers     "But    for 


72  Jesus  Christ  the  Son  of  God 

this  cause  came  I  unto  this  hour,"  and  in  submission  to  this 
purpose,  and  the  will  of  the  Father,  he  adds:  "Father,  glorify 
thy  name."  This  calls  forth  a  response  from  heaven,  which  was 
a  recognition  of  him  as  the  Son  of  God:  "There  came  there- 
fore a  voice  out  of  heaven,  saying,  I  have  both  glorified  it,  and 
will  glorify  it  again."  His  name  had  been  glorified  in  the  life 
and  works  of  Jesus,  and  it  would  be  again  glorified  in  his  death. 
Concerning  the  voice  there  was  a  difference  of  opinion:  "The 
multitude  therefore  that  stood  by  and  heard  it,  said  that  it  had 
thundered:  others  said.  An  angel  hath  spoken  to  him."  With- 
out answering  the  question  which  had  arisen  in  their  minds,  as 
to  whether  it  was  a  natural  or  a  supernatural  phenomena,  he 
states  the  purpose  of  its  coming.  "Jesus  answered  and  said, 
This  voice  hath  not  come  for  my  sake,  but  for  your  sakes,"  that 
they  might  be  led  to  believe  on  him.  And  not  believing,  "Now 
is  the  judgment  of  this  world,"  that  is,  they  now  stood  convicted 
of  unbelief.  And  at  the  same  time  the  rule  of  Satan  will  be  over- 
thrown: "Now  shall  the  prince  of  this  world  be  cast  out,"  by 
means  of  his  death  which  will  be  the  inaugural  of  his  own  rule. 
Furthermore,  "And  T,  if  I  be  lifted  up  from  the  earth,  will  draw 
all  men  unto  myself.  But  this  he  said,  signifying  by  what 
manner  of  death  he  should  die." 

Here  again  the  material  conceptions  of  the  Jews  led  to  their 
misunderstanding  him:  "The  multitude  therefore  answered 
him,  We  have  heard  out  of  the  law  that  the  Christ  abideth  for- 
ever: and  how  sayest  thou.  The  Son  of  Man  must  be  lifted  up? 
Who  is  this  Son  of  Man?"  (see  Isa.  9:7;  Pan.  7:14),  What  they 
said  was  true,  but  the  abiding  forever  in  their  minds  was  in  a 
physical  sense,  which  was  a  wrong  interpretation.  Jesus  hav- 
ing claimed  to  be  the  Christ,  and  having  said  wiiat  he  had,  they 
could  not  reconcile  these  two  statements,  hence  their  question. 

Instead  of  answering  he  gives  them  words  of  warnmg  and  ad- 
vice, couched  in  terms  suggested  by  his  previous  designation  of 
himself  as  the  light  of  the  world,  (8:12.)  "Jesus  therefore 
K  lid  unto  them,  Yet  a  little  while  is  the  light  among  you.  Walk 
while  ye  have  the  hght,  that  darkness  overtake  you  not:  and  he 
that  walketh  in  the  darkness  knoweth  not  whither  he  goeth." 
Briefly  stated,  he  meant  that  now  was  the  time  to  act,  for  the 
reason  given  in  the  last  clause.  The  action  which  he  called  up- 
on them  to  take  was,  "While  ye  have  the  light,   believe  on  the 


Jesus  Christ  the  Son  of  God  73 

light,  that  ye  may  become  sous  of  hght",  and  then  they  would 
have  the  light  in  themselves  which  would  enable  them  to  walk 
intelligently.  12:20-36. 

Following  the  recognitions  we  have  two  statements,  one  from 
John  concerning  man's  failure  to  recognize  Jesus,  and  the  other 
from  Jesus  himself  concerning  man's  refusal  to  recognize  him. 
Having  been  recognized  by  his  own,  the  people,  and  by  God,  he 
withdrew  and  hid  himself,  to  await  unlil  his  time  should  have 
come.  "These  things  spake  Jesus,  and  he  departed  and  hid 
himself  from  them."  And  now  concerning  man's  failure  to 
recognize  Jesus,  John  shows  that  this  was  simply  a  fulfillment 
of  prophecy:  "But  though  he  had  done  many  signs  before  them, 
yet  they  believed  not  on  him;  thit  the  word  of  Isaiah  the  pro- 
phet might  be  fulfilled,  which  he  spake: 

Lord,  who  hath  believed  our  report? 
And  to  whom  hath  the  arm  of  the  Lord 
been  revealed?"     (Isa.  53:1.) 
And  the  explanation  of  their  unbelief  was,   "For  this  cause 
they  could  not  believe,  for  that  Isaiah  said  again, 
He  hath  blinded  their  eyes, 

And  he  hardened  their  heart; 
Lest  they  should  see  with  their  eyes 

And  preceive  with  their  heart, 
And  should  turn. 

And  I  should  heal  them.  (Isa.  6:10.) 
These  things  said  Isaiah,  because  he  saw  his  glory  and  spake 
of  him."  Notwithstanding  this  apparent  general  unbelief  in 
and  rejection  of  Jesus,  John  would  have  us  know  that,  "Never- 
theless, even  of  the  rulers  many  believed  on  him ;  but  because  of 
the  Pharisees  they  did  not  confess  him,  lest  they  should  be  pub 
out  of  the  synagogue."  Their  faith  w^as  not  very  strong,  and 
their  love  of  position  was  too  great,  "for  they  loved  the  glory  of 
men  more  than  the  glory  of  God." 

What  follows  was  in  all  probability  spoken  about  the  same 
time  as  what  immediately  precedes  verse  37,  and  is  a  statement 
of  Jesus  concerning  man's  refusal  to  recognize  him:  "And 
Jesus  cried  and  said.  He  that  believeth  on  me,  believeth  not  on 
me,  but  on  him  that  sent  me."  Their  rejection  of  him  was  not 
simply  a  rejection  of  him  as  an  individual  but  a  rejection  of  God, 
and  furthermore  he  would  have  them  know  that  personally  he 


74  Jesus  Christ  the  Son  of  God 

was  a  revelation  of  God,  and  brought  God  to  man's  conception 
and  comprehension.  "And  he  that  beholdeth  me  beholdeth  him 
that  sent  me."  Also  that  his  coming  was  not  without  a  purpose, 
"I  am  come  a  light  into  the  world,  that  whosoever  believeth  on 
me  may  not  abide  in  the  darkness."  This  darkness  was  not 
merely  spiritual  but  intellectual  darkness.  Men  were  concern- 
ed about  the  great  problems  of  being,  duty  and  destiny,  and 
they  were  yet  unsolved.  He  came  shedding  light  upon  these 
subjects,  and  by  believing  on  him  they  might  come  into  this 
light.  As  for  what  he  said  and  their  disbelief,  "And  if  any  man 
hear  my  sayings  and  keep  them  not,  I  judge  him  not;  for  I  came 
not  to  judge  the  world,  but  to  save  the  world."  His  mission  was 
not  to  condemn  but  to  save.  But,  "He  that  rejecteth  me,  and 
receiveth  not  my  sayings,  hath  one  that  judgeth  him:"  that  is 
God  will  be  his  judge,  and  his  words  will  condemn  him,  "the 
word  that  I  spake,  the  same  shall  judge  him  in  the  last  day." 
And  this  is  why,  "For  I  spake  not  for  myself:  but  the  Father 
that  sent  men,  he  hath  given  me  a  commandment,  what  I  should 
say,  and  what  I  should  speak." 

Thus  did  their  refusal  to  believe  on  him  become  a  serious 
matter,  and  more  especially  so  in  view  of  what  follows:  "And  I 
know  that  this  commandment  if  life  eternal;  the  things  there- 
fore which  I  speak  even  as  the  Father  hath  said  unto  me,  so  I 
speak."  Thus  in  rejecting  his  words  they  rejected  eternal  life. 
(See  5:24;  6:63).  12:37-50. 

Although  much  evidence  has  been  submitted  yet  the  writer 
has  not  reached  the  end.  He  now  takes  up  and  presents  any 
and  all  the  incidents  which  happened  in  connection  with  his 
death  and  resurrection,  which  serve  to  substantiate  the  claim 
which  Jesus  made,  and  which  will  serve  to  develope  his  theme. 
"Now  before  the  feast  of  the  passover,  Jesus  knowing  that  his 
hour  was  come  that  he  should  depart  out  of  this  world  unto  the 
Father,  having  loved  his  own  which  were  in  the  world,  he  loved 
them  unto  the  end,"  The  first  of  these  testimonies  which  the 
writer  presents  is  one  which  Jesus  gave  before  his  own,  in  con- 
nection with  his  washing  of  the  disciples'  feet:  "And  during 
supper,  the  devil  having  already  put  into  the  heart  of  Judas, 
Iscariot,  Simon's  son,  to  betray  him,  Jesus  knowing  that  the 
Father  had  given  all  things  into  his  hands,  and  that  he  came 
forth  from  God,  and  goeth  unto  God."    These  words  form  the 


Jesus  Christ  the  Son  of  God  75 

introduction  to  the  incidents.  They  set  forth  the  influence 
■which  caused  Judas  to  betray;  and  the  knowledge  of  the  impend- 
ing events  possesed  by  Jesus.  In  the  consciousness  of  all  these 
things  Jesus,  "riseth  from  supper,  and  layeth  aside  his  gar 
ments;  and  he  took  a  towel  and  girdeth  himself.  Thenhepoureth 
water  into  the  basin,  and  began  to  wash  the  disciples'  feet,  and 
to  wipe  them  with  the  towel  wherewith  he  was  girded."  Noth- 
ing is  said  until  he  came  to  Peter:  "So  he  cometh  to  Peter. 
He  saith  unto  him,  Lord,  dost  thou  wash  my  feet?"  He  asks 
this  question  thinking  it  was  not  fitting  that  Jesus  should  do 
this  menial  act.  But,  "Jesus  answered  and  said  unto  him,  What 
I  do  thou  knowest  not  now;  but  thou  shalt  understand  here- 
after," for  it  was  his  intention  to  explain  later.  Not  content  to 
wait,  "Peter  saith  unto  him.  Thou  shalt  never  wash  my  feet." 
This  he  said  still  retaining  the  view  which  he  had  taken  of  the 
affair,  and  not  accepting  the  statement  of  Jesus.  In  doing  this 
he  was  lacking  in  one  very  necessary  essential  for  true  disciple- 
ship,  obedivnce.  So,  "Jesus  answered  him.  If  I  wash  thee  not 
thou  hast  no  part  with  me."  When  Peter  realized  this  he  was 
wilhng  to  submit:  "Simon Peter  saith  unto  him.  Lord,  not  my 
feet  only,  but  also  my  hands  and  my  head.'  But  this  was 
wholly  unnecessary,  all  he  desired  was  to  teach  a  lesson  objec- 
tively. That  it  was  necessary  is  seen  in  the  reason  which  Jesus 
gives:  "Jesus  saith  to  him.  He  that  is  bathed  needeth  not  save 
to  wash  his  feet,  but  is  clean  every  whit."  Changing  the  sense 
from  the  physical  to  the  spiritual,  he  adds,  "And  ye  are  clean, 
but  not  all,"  referring  to  Judas.  "For  he  knew  him  that  should 
betray  him;  therefore  he  said.  Ye  are  not  all  clean." 

Following  the  action,  he  gives  an  explanation  of  its  meaning: 
"So  when  he  had  washed  their  feet,  and  taken  his  garments, 
and  sat  down  again,  he  said  unto  them,  Know  ye  what  I  have 
done  to  you?"  Without  waiting  for  an  answer,  he  proceeds  at 
once  to  explain  and,  and  in  this  connection  he  makes  a  declar- 
ation concerning  himself,  the  purpose  of  his  act  and  the  lesson 
he  would  have  them  learn.  His  declaration  concerning  himself 
is  made  the  basis  for  the  exhortation  which  follows:  "Ye  call 
me  Master  and  Lord;  and  ye  say  well;  for  so  I  am."  And  now 
as  to  their  duty  to  one  another,  "If  I  then,  the  Lord  and  the 
Master,  have  washed  your  feet,  ye  also  ought  to  wash  one  an- 
other's feet."    And  this  was  the  purpose  of  his  act:    "For  I 


76  Jesus  Christ  the  Son  of  God 

have  given  you  an  example,  that  ye  also  should  do  as  I  have 
done  to  you." 

There  seems  to  be  no  ground  for  construing  this  as  a  perpet- 
ual obligation  resting  upon  all  of  his  disciples.  The  object  of 
this  particular  act  vt-as  that  they  should  learn  the  lesson  that 
they  should  ever  be  willing  to  serve  one  another.  That  this 
construction  is  a  perfectly  proper  one,  seems  clear  from  what 
follows:  "Verily,  verily,  I  say  unto  you,  A  servant  is  not  great- 
er than  his  Lord;  neither  one  that  is  sent  greater  than  he  that 
sent  him."  They  were  not  to  consider  any  service  they  might 
render  to  another  as  beneath  them,  for  they  were  not  greater 
than  he  and  he  had  in  a  very  forceful  way  shown  them  the  truth 
of  this.  And  as  for  them  there  was  this  lesson,  ''  If  ye  know 
these  things,  blessed  are  ye  if  ye  do  them."  This  he  qualifies, 
by  making  Judas,  though  unnamed,  the  exception:  "I  speak  not 
of  you  all:  I  know  whom  I  have  chosen."  And  this  choice  was 
made,  "but  that  the  Scripture  may  be  fulfilled.  He  that  eateth 
my  bread,  lifteth  up  his  heel  against  me." 

He  next  points  out  to  them  what  will  prove  to  them  a  very 
strong  evidence  as  to  the  truthfulness  of  his  claims:  "Prom 
henceforth  I  tell  you  before  it  come  to  pnss,  that  when  it  is 
come  to  pass,  ye  may  believe  that  I  am  he,"  their  Lord  and 
Master,  And  in  regard  to  their  mission,  of  which  they  were 
not  fully  aware,  he  says:  "Verily,  verily,  I  say  unto  you.  He 
that  receiveth  whomsoever  I  send  receiveth  me;  and  he  that  re- 
ceiveth  me  receiveth  him  that  sent  me."  13:1-20. 

Immediately  following  this  incident  we  have  the  declarations 
of  Jesus  as  to  his  character,  given  as  they  partook  of  the  last 
supper:  "When  Jesus  had  thus  said,  he  was  troubled  in  the 
spirit,"  as  he  thought  upon  these  things,  "And  testified  and 
said,  Verily,  verily,  I  say  unto  you.  That  one  of  you  shall  betray 
me."  That  the  disciples  had  no  idea  as  to  the  identity  of  that 
one  of  their  number  is  evident  from  the  fact  that  "The  disciples 
looked  one  on  another,  doubting  of  whom  he  spake."  Necessity 
of  narration  causing  the  author  to  refer  to  himself,  he  does  so 
in  a  very  fitting  manner:  "There  was  at  the  table  reclining  in 
Jesus' bosom  one  of  his  disciples  whom  Jesus  loved.  Simon 
Peter  therefore  beckoneth  to  him,  and  saith  unto  him,  Tell  us 
who  it  is  of  whom  he  speaketh.  He  leaning  back,  as  he  was,  on 
Jesus'  breast,  saith  unto  him,  Lord,  who  is  it?"     Without  mak- 


Jesus  Christ  the  Son  of  God  11 

ing  a  direct  reply,  he  answers  the  question  by  performing  a 
very  significant  act:  "Jesus  therefore  answereth,  He  it  is,  for 
whom  I  shall  dip  the  sop  and  give  it  him.  So  when  he  had 
dipped  the  sop,  he  talieth  and  giveth  it  to  Judas,  the  son  of 
Simon  Iscariot."  From  the  narrative  it  appears  that  even 
Judas  was  not  capable  of  so  base  an  act  as  the  betrayal  of  his 
Lord,  until  after  the  entrance  of  Satan:  "And  after  the  sop, 
then  entered  Satan  into  him."  And  now  knowing  the  time  had 
arrived,  "Jesus  therefore  saith  unto  him,  What  thou  doest,  do 
quickly."  At  the  time  this  saying  was  not  understood:  "Now 
no  man  at  the  table  knev^-  for  what  intent  he  spalre  this  unto 
him.  For  some  thought  because  Judas  had  the  bag,  that  Jesus 
said  unto  him.  Buy  what  things  Vv^e  have  need  of  for  the  feast,  or 
that  he  should  gi\'e  something  to  the  poor."  It  is  evident  that 
Judas  understood  what  Jesus  meant,  for  he  at  once  obeyed:  "He 
then  having  received  the  sop  went  oat  straightway."  The  writer, 
careful  of  details,  tells  the  time  of  day,  "and  it  was  night." 

Thus  naturally  the  writer  has  led  us  up  to  that  which  he 
wishes  to  present,  the  declarations  of  Jesus  concerning  himself. 
"When  therefore  he  was  gone  out,  Jesus  saith,  Kow  is  th.e  Son 
of  Man  glorified  in  him,"  iu  what  Judas  was  about  to  do,  "and 
God  is  glorified  in  him,  iu  Jesus,  in  what  he  would  do  for  men, 
"and  God  shall  glorify  him  in  himself,"  in  his  resurrection  from 
the  dead.  All  of  which  will  take  place  immediately,  "and 
straightway  shall  he  glorify  him."  This  is  the  first  declaration 
of  himself  in  this  connection.  Along  with  his  declaration,  he 
gave  them  a  rule  of  conduct,  and  it  came  about  in  this  way: 
Addressing  them  he  said,  "Little  children,  yet  a  little  while  I 
am  with  you.  Ye  shall  seek  me;  and  as  I  said  unto  the  Jews, 
(ch.  7:34)  Whither  I  go  ye  cannot  come;  so  now  I  say  unto  you." 
He  meant  he  should  ascend  into  heaven,  and  that  it  w^as  only 
for  a  time  they  could  not  come,  while  to  the  Jew  this  inability 
was  permanent,  (v.  86).  And  until  such  time  as  they  could  come, 
he  gives  unto  them  a  rule  of  conduct  by  which  they  might  be 
guided.  "And  a  new  commandment,  I  give  unto  you,  that  ye 
love  one  another;  even  as  I  have  loved  you,  that  ye  also  love 
one  another."  And  furthermore  the  outward  evidence  of  dis- 
cipleship  is  the  keeping  of  this  commandment.  "By  this  shall 
all  men  know  that  ye  are  my  disciples,  if  ye  have  love  one  to 
another." 


78  Jesus  Christ  the  Son  of  God 

Very  naturally  Peter  now  asks  that  question  which  was  up- 
permost in  his  own  mind,  and  in  the  mind  of  all  the  others: 
"Simon  Peter  saith  unto  him,  Lord,  whither  goest thou?"  With- 
out answering  directly,  he  simply  says,  "Whither  I  go,  thou 
caust  not  follow  me  now;  but  thou  shalt  follow  afterwards." 
Peter's  question  was  not  asked  out  of  mere  curiosity,  but  in  all 
probability  from  an  unwillingness  to  be  separated  from  Jesus 
and  a  desire  to  be  with  him,  for  "Peter  saith  unto  him,  Lord, 
why  cannot  1  follow  thee  even  now?"  So  great  was  the  desire 
to  De  with  him  that  he  was  willing  to  risk  his  life:  "I  will  lay 
down  my  life  for  thee."  But  Jesus  knew  Peter  better  than  he 
knew  himself,  for  "Jesus  answereth,  Wilt  thou  lay  down  thy 
life  for  me?  Verily,  verily,  I  say  unto  thee,  The  cock  shall  not 
crow,  till  thou  hast  denied  me  thrice."  And  this  proved  to  be 
only  too  true. 

Having  put  the  thought  of  separation  in  their  minds,  he  fol- 
lows it  up  with  words  of  comfort  and  consolation.  Very  tender- 
ly he  says,  "Let  not  your  heart  be  troubled:  Ye  believe  in  God, 
believe  also  in  me."  You  believe  in  God,  put  the  same  trust  in 
me,  and  do  not  be  concerned  about  what  may  happen,  nor  at  the 
thought  of  separation,  for  "In  my  Father's  house  are  many 
mansions;  if  it  were  not  so,  I  would  have  told  you;  for  I  go  to 
prepare  a  place  for  you,  I  will  come  again,  and  will  receive  you 
unto  myself;  that  where  I  am,  there  ye  may  be  also."  This  is 
the  first  demand  which  he  makes  upon  their  faith. 

By  presuming  upon  their  knowledge,  he  opens  the  way  for  the 
imparting  of  further  instruction  regarding  himself,  so  continu- 
ing he  says,  "And  whither  I  go  ye  know  the  way."  From  our 
point  of  view  we  might  think  they  ought  to  have  surmised  he 
had  been  speaking  of  his  return  to  his  Father,  since  all  along  he 
had  been  telling  them  of  his  having  come  from  the  Father.  But, 
"Thomas  saith  unto  him,  Lord  we  know  not  whither  thou  goest; 
how  know  we  the  way?"  In  the  reply  of  Jesus  we  have  his  de- 
claration of  his  essential  relation  to  the  whole  Christian  faith: 
"Jesus  said  unto  him,  I  am  the  way,  and  the  truth,  (v.  10)  and 
the  life  (v.  19)  no  one  cometh  unto  the  Father  but  by  me."  Here 
we  preceive  the  slowness  of  their  comprehension  of  his  char- 
acter. What  he  says  plainly  shows  that  if  they  had  fully  com- 
prehended who  he  was  he  was  they  would  never  have  asked  the 
question:  "If  ye  had  known  me,  ye  would  have  known  my  Fath- 


Jesus  Christ  the  Son  of  God  79 

er  also:  from  henceforth  ye  know  him  and  have  seen  him."  They 
would  no  longer  know  God  in  an  abstract  way,  theirs  would  be 
a  personal  knowledge  of  him;  since  they  had  known  Jesus,  they 
knew  God,  and  since  they  had  seen  him,  they  had  seen  God. 
Never  before  had  man  had  a  deSnite  conception  of  God,  but  now 
his  revelation  was  such,  that  this  was  possible. 

Not  grasping  the  full  meaning  of  his  statement,  "Philip  saith 
unto  him.  Lord  show  us  the  Father,  and  it  sufficeth  us."  In 
language  unmistakable  and  yet  carrying  with  it  a  mild  reproof, 
"Jesus  said  unto  him,  have  I  been  so  long  time  with  you,  and 
dost  thou  not  know  me,  Philip?  he  that  hath  seen  me  hath  seen 
the  Father;  how  sayest  thou,  show  us  the  Father?"  [n  this 
second  declaration  of  himself,  he  tells  Philip  that  what  he  had 
been  to  him  was  simply  what  God  was  and  would  be  to  men: 
Jesus  was  in  himself  simply  a  revelation  of  God,  and  when  they 
saw^  the  one  they  saw  the  other. 

Upon  this  he  makes  a  second  direct  demand  upon  their  faith, 
by  means  of  a  question  negatively  stated:  "Believest  thou  not 
that  I  am  in  the  Father,  and  the  Father  in  me?"  As  a  basis  for 
their  faith  he  adds,  "the  words  that  I  say  unto  you  I  speak  not 
from  myself;  but  the  Father  abiding  in  me  doeth  his  works," 
consequently  his  words  are  truth  in  themselves,  comingasthey 
do  from  the  source  of  all  knowledge,  while  the  works  which  he 
did  could  only  be  done  by  God.  These  in  themselves  should 
be  a  sufficient  basis  for  their  faith:  "Believe  me  that  I  am  in 
the  Father,  and  the  Father  in  me:  or  else  believe  for  the  very 
works'  sake."  And  to  those  who  will  believe  on  him,  he  makes 
this  promise,  "Verily,  verily,  I  say  unto  you,  He  that  believeth 
on  me,  the  works  that  I  do  shall  he  do  also:  and  greater  works 
than  these  shall  he  do;  because  I  go  unto  the  Father." 

The  last  clause  gives  the  reason  for  the  promise;  as  the  mira- 
cles were  for  the  establishing  of  a  man's  faith  in  him,  so  were 
these  for  the  purpose  of  establishing  man's  faith  in  the  gospel 
which  the  disciples  were  to  preach.  This  is  how  they  were  to 
be  enabled  to  do  them:  "And  whatsoever  ye  shall  ask  in  my 
namp,  that  will  I  do,  that  the  Father  may  be  glorified  in  the  Son. 
If  ye  shall  ask  anything  in  my  name,  that  will  I  do."  That  is, 
if  by  his  doing  anything  through  them,  men  are  led  to  ascribe  to 
him  glory,  they  will  be  glorifing  the  Father  at  the  same  time. 
Attached  to  these  promises  there  is  one  condition,  and  that  is,  "  If 


80  Jesus  Christ  the  Son  of  God 

ye  love  me,  ye  will  keep  my  commandments."  Upon  the  obser- 
vance of  this  depends  the  fulfillment  of  these  promises.  (See 
V.  23  and  ch.  15:7.) 

Still  another  promise  he  gives  them:  "And  I  will  pray  the 
Father,  and  he  shall  give  you  another  Comorter,  that  he  may  be 
with  you  forever,  even  the  spirit  of  truth,"  who  would  be  to 
them  all  that  he  had  been.  But  "whom  the  world  cannot  re- 
ceive: for  it  beboldeth  him  not,  neither  knoweth  him."  The 
world  cannot  receive  the  Holy  Spii'it  for  it  could  not  see  in  Jesus 
the  Father  or  recognise  him  as  the  Son;  but  the  disciples  could 
receive  him,  ''for  he  abicieih  with  you,  and  shall  be  in  you,"  when 
Jesus  had  left.  them.  But  this  will  not  be  for  long,  "I  vv'ill  not 
leave  you  desolate:  I  come  unto  you."  Not  for  the  few  days 
succeeding  his  resurrection,  but  afterward  as  the  Holy  Spirit, 
is  what  he  meant  when  he  said,  "Yet  a  little  while,  and  the 
world  beholdeth  me  no  more:  but  ye  behold  me:"  in  the  Holy 
Spirit,  And  "  because  I  live  ye  shall  live  aljso.  In  that  day," 
the  day  he  shall  come  unto  them,  "Ye  shall  know  that  I  am  in 
my  Fathei",  and  ye  in  me,  and  I  in  you,"  that  is  when  he  would 
come  as  the  Holy  Spirit. 

This  manifesting  of  himself  unto  them,  and  others  as  well,  is 
not  without  a  condition,  which  is  alsoa  test  of  discipleship:  "He 
that  hath  my  commandments,  and  keepeth  themi,  he  it  is  that 
loveth  me."  This  is  the  test.  And  now  the  promise,  "he  that 
loveth  me  shall  be  loved  of  my  Father,  and  I  will  love  liim,  and 
will  manifest  myself  unto  him."  Tliese  sayings  the  disciples 
did  not  understand,  and  one  of  them,  "Judas  (not  Iscariot,) 
saith  unto  him,  Lord,  what  is  come  to  pass  that  thou  will  mani- 
fest thyself  unto  us,  and  not  unto  the  worLl?"  This  question 
Jesus  answers  by  explaining  what  he  has  already  said,  "If  a 
man  love  me  he  will  keep  my  word:"  and  as  a  result  of  this  obe- 
dience, "and  my  Father  will  love  him,  and  we  will  come  unto 
him,  and  make  our  abode  with  him  " 

In  this  last  statement  he  identifies  himself  with  the  Father, 
and  changes  the  application  of  what  he  has  said  from  the  parti- 
cular to  the  general,  from  the  apostles  to  all  men.  Not  to  keep 
his  comandments  is  not  to  love  him:  "He  that  loveth  me  not 
keepth  not  my  words."  He  further  identifies  himself  with  the 
Father  in  speaking  of  his  word,  "  and  the  word  which  ye  hear 
is  not  mine  bat  the  Father's  who  sent  me." 


Jesus  Christ  the  Son  of  God  81 

Why  he  has  not  entered  into  a  more  detailed  explanation  and 
answered  the  question  of  Judas  now  appears:  "These  things 
have  I  spoken  unto  you  while  yet  abiding  with  you.  But  the 
Comforter,  even  the  Holy  Spirit,  whom  the  Father  will  send  in 
my  name,  he  will  teach  you  all  things,  and  bring  to  your  remem- 
brance all  that  I  have  said  unto  you"  Thus  do  we  learn  how 
the  authors  of  the  books,  commonly  called  the  gospels,  were  en- 
abled to  write  them.  The  Jew  to  the  departing  one  wished  him 
peace;  Jesus  instead  says,  "Peace  I  leave  with  you;  my  peace  I 
give  unto  you."  In  the  one  case  it  was  a  mere  wish,  in  the 
other  it  was  the  bestowal  of  a  reality,  for,  "not  as  the  world 
giveth,  give  I  unto  you." 

And  now  he  says,  "Let  not  your  heart  be  troubled,  neither 
let  it  be  fearful,"  and  tells  them  why:  "Ye  heard  how  I  said  un- 
to you,  I  go  away,  and  I  come  unto  you."  And  instead  of  caus- 
ing them  sorrow,  it  should  be  a  source  of  joy:  "If  ye  loved  me 
ye  would  have  rejoiced,  because  I  go  unto  the  Father;  for  the 
Father  is  greater  than  I,"  consequently  they  have  nothing  to 
fear,  since  he  is  abundantly  able  to  care  for  them,  "And  now  I 
have  told  you  before  it  come  to  pass  that,  when  it  is  come  to 
pass,  ye  may  believe."  Since  the  fulfillment  would  be  a  verific- 
ation of  his  claims.  The  time  being  near  at  hand,  "I  will  no 
more  speak  much  with  you,  for  the  princeof  the  world  cometh," 
— that  is  Satan,  who  will  be  the  prime  mover  in  events  soon  to 
transpire.  While  this  was  true,  yet  it  was  as  Jesus  says,  "and 
he  hath  nothing  in  me;  but  that  the  world  may  know  that  I  love 
the  Father,"  as  seen  in  his  submission  to  all  that  will  be  done  to 
him,  "and  as  the  Father  gave  me  commandment,  even  so  I  do." 
This  address  of  consolation  he  brings  to  a  close  with  the  words, 
"Arise,  let  us  go  hence."  This  closes  the  testimony  which 
Jesus  gave  before  his  disciples,  in  connection  with  his  declara- 
tion of  his  betrayal.  13:21—14:31, 

What  follows  seems  to  be  an  added  testimony,  given  as  they 
stood  around  the  room  before  their  departure,  as  was  also  the 
prayer,  (chap.  18:1.)  In  this  added  testimony  he  emphasizes  what 
he  has  just  said,  and  sets  forth  more  fully  the  vital  union  which 
exists  between  himself  and  the  believer.  This  union  is  set  forth 
in  three  ways:  1st,  in  Christ's  declaration  of  the  relation  which 
he  sustains  in  this  union:  2nd,  the  expectation  of  the  husband- 
man; and  3rd,  the  state  or  condition  of  the  believers  in  this  union. 


82  Jesus  Christ  the  Son  of  God 

As  to  the  relation  he  sustains  in  this  union,  Jesus  says:  "I  am 
the  vine  and  my  Father  is  the  husbandman."  The  relation  of 
the  believer  being  that  of  a  branch  (v.  5)  the  expection  of  the 
husbandman  is  seen  in  his  treatment  of  the  branches:  "Every 
branch  in  me  that  beareth  not  fruit,  he  taketh  it  away:  and 
every  branch  that  beareth  fruit  he  cleanseth  if,  that  it  may 
bring  forth  more  fruit."  The  cleansing  of  the  vine  is  by  cut- 
ting out  all  that  is  contrary  to  the  will  of  God.  This  is  done  by 
means  of  his  word:  "Already  ye  are  clean  because  of  the  word 
which  I  have  spoken  unto  you."  Such  is  the  condition  of  the 
believer  in  this  union. 

Having  thus  set  forth  the  union,  he  next  shows  the  importance 
of  being  in  this  union:  "Abide  in  me,  and  I  in  you.  As  the 
branch  cannot  bear  fruit  of  itself,  except  it  abide  in  the  vine,  so 
neither  can  ye  except  ye  abide  in  me."  And  tells  what  are  the 
evidences  of  this  union,  and  in  this  connection  tells  what  he  has 
allowed  to  be  inferred:  "I  am  the  vine,  ye  are  the  branches:  He 
that  adideth  in  me,  and  i  in  him,  the  same  beareth  much  fruit:" 
and  the  reason  is  a  perfectly  natural  one,  "for  apart  from  me 
ye  can  do  nothing."  The  result  of  not  being  in  this  vital  union 
is,  "If  a  man  abide  not  in  me,  he  is  cast  forth  as  a  branch,  and 
is  withered;  and  they  gather  them,  and  cast  them  into  the  fire, 
and  they  are  burned."  In  the  light  of  Matt.  13:  40-42,  this  can 
not  be  understood  in  the  sense  of  annihilation. 

The  privileges  of  this  union  are,  "If  ye  abide  in  me,  and  my 
words  abide  in  you,  ask  whatsoever  ye  will,  and  it  shall  be  done 
unto  you."  While  this  promise  is  without  restriction  or  limita- 
tion, it  is  conditional  on  abiding  in  him.  In  this  union  this  is 
how  the  Father  is  glorified:  "Herein  is  my  Father  glorified, 
that  ye  bear  much  fruit:  and  so  shall  ye  be  my  disciples." 

Now  the  requirement  of  those  in  this  union  is:  "If  ye  keep 
my  commandment  ye  shall  abide  in  my  love."  In  making  this 
requirement  he  was  asking  nothing  more  than  had  been  requir- 
ed of  him:  "Even  as  I  have  kept  my  Father's  commandments, 
and  abide  in  his  love."  Furthermore,  "These  things  have  I 
spoken  unto  you  that  my  joy  may  be  in  you,"  that  is  that  they 
may  have  the  same  joy  which  he  liad  in  doing  his  Father's  will, 
"and  that  your  joy  may  be  fulfilled,"  or  complete,  not  lacking 
from  any  failure  on  their  part.  And  as  aiding  in  maintaining 
this  union,  he  gives  this  command:     "This  is  my  commandment, 


Jesus  Christ  the  Son  of  God  83 

that  ye  love  one  another,"  and  cites  himself  as  their  example, 
"even  as  I  have  loved  you."  And  his  was  no  ordinar^^  love,  for 
"Greater  love  hath  no  man  than  this,  that  a  man  lay  down  his 
life  for  his  friends."  And  this  Christ  did.  When  this  union  is 
entered  the  believer  sustains  a  particularly  intimate  relation: 
"Ye  are  my  friends,  if  ye  do  the  thing^s  which  I  command  you." 

From  the  hypothetical  statement  he  changes  to  the  positive, 
with  the  grounds  for  their  assurance  attached:  "No  longer  do 
I  call  you  servants;  for  the  servant  knoweth  not  what  his  Lord 
doeth:  but  I  have  called  you  friends;  for  all  things  that  I  heard 
from  my  Father  I  have  made  known  unto  you,"  having  taking 
them  into  his  confidence  as  we  have  seen  in  what  transpired  in 
the  hours  which  are  now  being  brought  to  a  close.  In  all  this 
he  reminds  them  that  the  favor  has  come  from  him:  "Ye  did 
not  choose  me,  but  I  chose  you."  And  in  doing  so  he  has  given 
them  a  commission,  "and  appointed  you  that  ye  should  go  and 
bear  fruit,  and  that  your  fruit  should  abide."  The  fact  that 
they  bore  fruit  is  evidence  of  their  abiding  in  him,  (v.  4)  and 
abiding  in  him  is  the  necessary  condition  for  what  follows  (v  7.): 
it  is  their  privilege,  "that  whatsoever  ye  shall  ask  of  the  Father 
in  my  name  he  may  give  it  you."  And  as  his  friends  he  gives 
them  this  command,  "These  things  I  command  you,  that  ye 
may  love  one  another." 

That  they  might  be  prepared  for  what  was  before  them  he 
gives  them  this  warning,  "If  the  world  hateth  you,  ye  know 
that  it  hath  hated  me  before  it  hated  you."  And  the  reason, 
is,  "If  ye  were  of  the  world,  the  world  would  love  it's  own:  but 
because  ye  are  not  of  the  world,  but  I  chose  you  out  of  the 
world,  therefore  the  world  hateth  you."  This  they  must  ex- 
pect for  still  another  reason,  "Remember  the  word  that  I  said 
unto  you,  a  servant  is  not  greater  than  his  lord.  If  they  per- 
secuted me  they  will  also  persecute  you."  And  as  for  the  word 
they  would  speak,  they  could  expect,  "if  they  keep  my  word, 
they  would  keep  yours  also."  And  this  is  the  explanation  of  it 
all:  "But  all  these  things  will  they  do  unto  you  for  my  name's 
sake,  because  they  know  not  him  that  sent  me." 

As  for  the  Jews,  ignorance  might  have  been  their  excuse  if 
Christ  had  not  come,  but  now  they  had  none:  "If  I  had  not 
come  and  spoken  unto  them,  they  had  not  had  sin:  but  now 
they  have  no  excuse  for  their  sin." 


84  Jesus  Christ  the  Son  of  God 

Furthermore  their  hatred  of  him  had  a  deeper  significance 
than  they  had  any  conception  of,  (10:  30):  "He  that  hateth  me, 
hateth  my  Father  also."  His  declarations  concerning  himself 
he  had  not  left  without  sufficient  evidence,  otherwise  they 
might  have  had  grounds  for  their  unbelief:  "If  I  had  not  done 
among  them  the  works  which  none  other  did,  they  had  not  had 
sin."  As  it  stands  now  with  them,  they  are  guilty  both  of  un- 
belief in,  and  hatred  of,  both  the  Father  and  the  Son:  "but  now 
have  they  both  seen  and  both  hated  me  and  my  Father."  But 
this  is  only  as  had  been  prophesied,  "But  this  cometh  to  pass, 
that  the  word  may  be  fulfilled,  that  is  written  in  their  law, 
They  hated  me  without  a  cause." 

And  when  he  has  left  them  he  will  not  be  without  witnesses 
in  the  world:  "But  when  the  Comforter  is  come,  whom  I  will 
send  unto  you  from  the  Father,  even  the  Spirit  of  truth,  which 
proceedeth  from  the  Father,  he  shall  bear  witness  of  me:  and 
ye  also  bear  witness,  because  ye  have  been  with  me  from  the 
beginning."  The  last  clause  sets  forth  their  competency  as 
witnesses. 

Now  he  tells  them  why  he  has  told  them  what  he  was,  and 
that  was  that  they  might  not  be  overcome  by  the  severity  of  the 
persecutions,  and  fall  away:  "These  things  have  I  spoken  unto 
you,  that  ye  should  not  be  made  to  stumble."  Continuing  he 
enters  more  f  ally  upon  the  details  of  what  shall  happen  to  them 
"They  shall  put  you  out  of  the  synagogues:  Yea,  the  hour  com- 
eth, that  whosoever  killeth  you  shall  think  that  he  offereth  ser- 
vice unto  God,"  And  these  things  will  they  do  for  the  reason 
that  he  has  already  given  in  verse  21  of  the  previous  chapter. 
"And  these  things  will  they  do  because  they  have  not  known 
the  Father  nor  me."  Besides  enabling  them  to  bear  what  is 
going  to  befall  them,  by  knowing  it  beforehand,  their  assurance 
as  to  his  character  will  be  all  the  greater:  "But  these  things 
have  I  spoken  unto  you,  that  when  their  hour  is  come  ye  may 
remember  them,  how  that  I  told  you."  Previous  to  this  he  had 
not  told  them  anything  concerning  these  things  because  there 
was  no  need  since  they  had  the  help  of  his  presence:  "And 
these  things  I  said  not  unto  you  from  the  beginning,  because  I 
was  with  you." 

When  Jesus  said  that  whither  he  was  going  that  they  could 
not  come,  then  they  ask  whither  goest  thou,  but  when  he  spoke 


Jesus  Christ  the  Son  of  God  85 

of  going  to  his  Father  they  did  not  seem  to  grasp  its  fall  im- 
port, and  so  did  not  ask  whither  goest  thou,  nor  were  their 
hearts  sad;  but  when  he  told  them  what  was  to  befall  them, 
their  hearts  were  sad:  "But  now  I  must  go  unto  him  that  sent 
me;  and  none  of  you  asketh  me,  Whither  goest  thou?  But  be- 
cause I  have  spoken  these  things  unto  you,  sorrow  hath  filled 
your  heart."  His  mission  was  soon  to  be  accomplished  and  a 
way  of  salvation  for  mankind  provided  through  him,  therefore 
it  was  necessary  that  he  should  leave  them:  "Nevertheless 
I  tell  you  the  truth;  It  is  expedient  for  you  that  I  go  away." 
It  is  necessary  also  that  the  Comforter  might  come  that  he 
might  actively  enter  upon  the  work  of  bringing  about  what  was 
accomplished  through  that  which  was  about  to  transpire,  "for 
if  I  go  not  away  the  Comforter  will  not  come  unto  you:  but  if  I 
go  I  will  send  him  unto  you."  And  this  is  his  work,  "And  he, 
when  he  is  come,  will  convict  the  world  in  respect  of  sin,  and  of 
righteousness,  and  of  judgement."  Not  willing  that  there  should 
be  any  doubt,  he  makes  clear  his  meaning,  "Of  sin,  because 
they  believed  not  on  me;  of  righteousness,  because  I  go  to  the 
Father,  and  ye  behold  me  no  more."  By  his  going  to  the  Father 
after  they  had  held  that  he  was  a  sinner  (9:24)  and  later  had 
condemned  him  as  an  evil  doer  (18:30)  his  righteousness  was 
established.  And  "of  judgement,"  the  punishment  which  is  to 
come  for  their  unbelief,  "because  the  prince  of  the  world  hath 
been  judged,"  or  condemned. 

Concerning  the  many  things  which  he  has  been  unable  to  say 
unto  them  he  says,  "I  have  yet  many  things  to  say  unto  you, 
but  ye  cannot  bear  them  now.  Howbeit  when  he,  the  Spirit  of 
truth  is  come,  he  shall  guide  you  into  all  the  truth:  for  he  shall 
not  speak  from  himself:  but  what  things  soever  he  shal  hear, 
these  shall  he  speak:  and  he  shall  declare  unto  you  the  things 
that  are  to  come."  The  truth  into  which  he  shall  lead  them 
will  be  the  truth  concerning  Jesus:  "He  shall  glorify  me:  for 
he  shall  take  of  mine,  and  shall  declare  it  unto  yon."  In  doing 
so  he  will  only  be  declaring  unto  them  the  things  of  God  the 
Father,  for,  "All  things  whatsoever  the  Lord  hath  are  mine: 
therefore  said  I,  that  he  taketh  of  mine,  and  shall  declare  it  un- 
to you,"  since  as  he  had  already  said  that  he  and  the  Father 
were  one.     (Ch.  10:30.) 

Having  opened  the  whole  subject  as  discussed,  by  the  thought 


86  Jesus  Christ  the  Son  of  God 

of  his  departure,  in  bringing  it  to  a  close  he  returns  to  it,  by 
saying,  "A  nttle  while,  and  ye  behold  me  no  more;  and  again 
a  little  while,  and  ye  shall  see  me.  Some  of  his  disciples  there- 
fore said  one  to  another,  What  is  this  that  he  said  unto  us,  A 
little  while,  and  ye  behold  me  not;  and  again  a  little  while,  and 
ye  shall  see  me;  and  because  I  go  to  the  Father.  They  said 
therefore,  What  is  this  that  he  saith,  A  little  while?  We  know 
not  what  he  saith."  Not  knowing  what  was  soon  to  befall  him 
they  did  not  understand.  It  seems  perfectly  clear  that  he  re- 
fers to  his  burial  and  resurrection.  This  is  evident  from  the 
statement  which  follows.  "Jesus  perceived  that  they  were  de- 
sirous to  ask  him,  and  he  said  unto  them.  Do  ye  inquire  among 
yourselves  concerning  this,  that  I  said,  a  little  while  and  you 
behold  me  not;  and  again  a  little  while,  and  you  shall  see  me' 
Verily,  verily,  I  say  unto  you,  that  ye  shall  weep  and  lament," 
at  his  death,  "but  the  world  shall  rejoice,"  at  their  having  ap- 
parently accomplished  his  overthrow,  "but  your  sorrow  shall 
be  turned  into  joy,"  because  of  his  resurrection  and  return  to 
them. 

Illustrative  of  their  experience,  he  cites:  "A  woman  when  she 
is  in  travail  hath  sorrow,  because  her  hour  is  come:  but  when, 
she  is  delivered  of  the  child,  she  remembereth  no  more  the  an- 
guish, for  the  joy  that  a  man  is  born  into  the  world."  So  it  will 
be  with  them,  "And  ye  therefore  now  have  sorrow:  but  I  will 
see  you  again  and  your  heart  shall  rejoice,  (Matt.  28:  8,  and 
Luke  24:  41)  and  your  joy  no  man  taketh  away  from  you."  The 
experience  of  Stephen  was  simply  the  experience  of  all 
(Acts  7:54-60). 

Of  those  days  before  the  ascension  he  says:  "And  in  that  day 
■ye  shall  ask  me  nothing:"  (21: 12,  22)  of  the  time  following  his 
ascension:  "Verily,  verily,  I  say  unto  you,  if  ye  shall  ask  any- 
thing of  the  father,  he  will  give  it  to  you  in  my  name."  Up  to 
this  time  they  had  no  need  of  asking  anything:  "Hitherto  have 
ye  asked  nothing  in  my  name:"  but  now  he  says,  "Ask,  and  ye 
shall  receive,  that  your  joy  may  be  fulfilled."  Indicating  a  very 
great  willingness  to  bestow  all  the  blessings  at  his  command. 

While  all  that  he  has  said  appears  perfectly  plain  to  us,  as  we 
look  backward,  it  was  not  to  them,  as  they  looked  into  the 
future:  "These  things  have  I  spoken  unto  you  in  dark  sayings: 
the  hour  cometh,  wiien  I  shaU  no  more  speak  unto  you  in  dark 


Jesus  Christ  the  Son  of  God  87 

sa.vings,  but  shall  tell  you  plainly  of  the  Father."  This  commun- 
nication  will  be  through  the  medium  of  the  Holy  Spirit:  "In 
that  day  ye  shall  ask  in  my  name:  and  I  say  not  unto  you, 
that  I  will  pray  the  Father  for  you:"  for  this  will  not  be  neces- 
sary, "for  the  Father  himself  loved  you,"  and  the  reason  is,  be- 
cause ye  haye  loved  me,  and  have  believed  that  I  am  come  from 
the  Father." 

Briefly  and  succinctly  he  now  states  all  that  he  has  previously 
said,  and  in  this  form  it  seems  to  have  penetrated  their  under- 
standing; "I  came  from  the  Father,  and  am  come  into  the  world: 
again  I  leave  the  world,  and  go  unto  the  Father.  His  disciples 
say,  Lo,  now  speakestthou  plainly,  and  speakest  ro  dark  saying." 

It  also  appears  that  in  saying  what  he  had  he  had  answere  d 
questions  which  had  arisen  in  their  minds:  "Now  we  know 
that  thou  knowest  all  things,  and  needest  not  that  any  man 
should  ask  thee."  In  this  fact  they  find  another  proof  of  his 
character,  "by  this  we  believe  that  thou  camest  forth  from 
God."  Upon  this  he  tells  them  what  will  happen  in  the  very 
near  future,  notwithstanding  this  declaration  of  theirs,  and 
which  came  true  at  the  time  of  his  arrest  and  trial:  "Jesus 
answered  them.  Do  you  now  believe?  Behold,  the  hour  cometh, 
yea,  is  come,  that  ye  shall  be  scattered  every  man  to  his  own, 
and  shall  leave  me  alone:  yet  I  am  not  alone,  because  the  Father  is 
with  me."  And  now,  "These  things  have  I  spoken  unto  you,  that 
in  me  ye  may  have  peace,"  through  their  faith  in  him,  for  "  In  the 
world  ye  have  tribulation:  but  be  of  good  cheer:  I  have  overcome 
the  world."  Thus  in  concluding  this  added  testimony  he  bears 
most  emphatic  testimony  to  his  divine  origin  and  nature. 

Having  ceased  addressing  his  disciples,  he  now  offers  a 
prayer  in  his  own  behalf,  and  for  all  those  who  would  believe  on 
him  through  them :  " These  things  spake  Jesus;  and  lifting  up  his 
eyes  to  heaven,  he  said,  Father,  the  hour  is  come:  glorify  thy 
Son,  that  the  Son  may  glorify  thee."  His  prayer  on  his  own  be- 
half was  that  the  Father  should  cause  his  dignity  and  character 
as  the  Son  of  God  to  be  manifested  and  acknowledged,  that  he 
might  do  the  same  for  the  Father.  That  his  dignity  and  char- 
acter is  meant  is  clear  from  what  follows;  he  was  to  glorify  him, 
"even  as  thou  gavest  him  authority  over  all  flesh."  The  purpose 
of  this  authority  was,  "that  whatsoever  thou  hast  given  him 
(8:37,39)  to  them  he  should  give  eternal  hfe." 


88  Jesus  Christ  the  Son  of  God 

The  nature  of  this  eternal  life,  he  defines:  "And  this  is  life 
eternal  that  they  should  know  thee  the  only  true  God,  and  him 
whom  thou  didst  send,  even  Jesus."  For  to  know  God  the 
Father  and  Jesus,  his  son,  is  to  receive  eternal  life.  His  petition 
that  he  might  be  glorified  he  bases  on  this:  "I  glorified  thee 
on  the  earth,  having  accomplished  the  work  which  thou  hast 
given  me  to  do."  His  work  was  to  do  those  things  which  would 
lead  men  to  believe  on  him.  (Chapters  6:29,  and  10:25).  The 
glorification  for  which  he  prayed  was,  "And  now,  O  Father, 
glorify  thou  me  with  thine  own  self  with  the  glory  which  I  had 
with  thee  before  the  world  was."  That  which  he  had,  before  he 
divested  himself  of  it,  when  he  became  a  man.  The  work  of 
which  he  spake  inverse  4,  he  now  enlarges  somewhat  upon: 
^'I  manifested,"  by  his  teachings,  "thy  name  unto  the  men 
whom  thou  gavest  me  out  of  the  world,"  those  who  had  believed 
on  him,  "thine they  were." 

Here  we  need  to  guard  against  any  appearance  of  arbitrari- 
ness in  our  interpretation,  for  such  is  not  the  nature  of  God, 
nor  the  nature  of  his  thought  when  he  says,  "and  thou 
gavest  them  tome."  (See  chapters  6:37  ,39,44;  and  6:40,45, 
64,65).  Those  who  through  the  word  of  God  had  truly 
learned  of  God,  thus  being  favorably  inclined  toward  Jesus 
aid  having  belieyed  on  him,  were  the  Father's  and  were  by 
him  given  unto  Jesus.  And  as  his  disciples  he  could  truly  say 
of  them,  "And  they  have  kept  thy  word."  And  because  of  his 
instruction,  "Now  they  know  that  all  things  whatsoever  thou 
hast  given  me  I  have  given  unto  them:  and  they  received  them, 
and  knew  of  a  truth  that  I  came  forth  from  thee,  and  they  be- 
lieved that  thou  didst  send  me."  Thus  does  he  make  clear  verse 
6  and  supports  our  statement  which  follows  this  verse. 

Having  prayed  for  himself  he  now  prays  for  his  disciples:  "I 
pray  for  them:  I  pray  not  for  the  world,  but  for  those  whom 
thou  hast  given  me,"  and  this  is  the  reason,  "for they  are  thine: 
and  all  things  that  are  mine  are  thine,  and  thine  are  mine:  and 
I  am  glorified  in  them,"  that  is  made  manifest  to  the  world 
through  them.  And  their  need  of  his  prayer  on  their  behalf 
•was  "  And  I  am  no  more  in  the  world,  and  these  are  in  the  world, 
and  I  come  to  thee,"  and  thus  they  would  no  longer  have  the 
help  of  his  presence,  and  this  is  that  for  which  he  petitions, 
"Holy  Father,  keep  them  in  thy  name  which  thou  hast  given  me, 


Jesus  Christ  the  Son  of  God  89 

that  they  may  be  one,  even  as  we  are."  Now  this  is  why  they 
need  to  be  kopt  by  him,  "While  I  was  with  them,  I  kept  them  in 
thy  name  which  thou  hast  given  me:  and  I  guarded  them,  and 
not  one  of  them  perished,  but  the  son  of  perdition:  that  the 
Scripture  might  be  fulfilled." 

Even  in  this,  there  is  nothing  arbitrary  on  God's  part,  though 
the  Scripture  foretold  the  event,  for  all  things  in  this  connec- 
tion pursued  a  perfectly  natural  course.  We  are  told  that  Satan 
entered  in  Judas  (ch.  13:27)  but  Judas  had  left  an  open  door 
through  which  he  entered,  and  that  door  was  avarice  or  his  love 
of  money. 

In  the  past  the  disciples  had  enjoyed  his  protecting  care,  but 
from  now  on  it  would  be  different:  "But  now  I  come  to  thee," 
and  he  could  no  longer  be  with  them. 

Still  another  reason  why  he  has  uttered  this  prayer  is:  "And 
these  things  I  speak  in  the  world,  that  they  may  have  my  joy 
fulfilled  in  themselves."  The  joy  he  desired  that  they  might 
have  was  the  joy  which  he  had  in  doing  his  Father's  will;  this 
they  will  need,  for  "I  have  given  them  thy  word:  and  the  world 
hateth  them  because  they  are  not  of  this  world,"  the  word  hav- 
ing made  them  different  from  the  world,  "Even  as  I  am  not  of 
this  world."  While  they  are  not  like  the  world,  and  not  of  the 
world,  yet,  "I  pray  not  that  thou  shouldst  take  them  out  of  the 
world,  but  that  thou  shouldst  keep  them  from  the  evil  one." 
Again  he  states  what  he  has  already  said,  "They  are  not  of  the 
world,  even  as  I  am  not  of  the  world."  That  they  may  be  kept 
apart  from  the  world,  he  thus  prays:  "Sanctify  them  in  the 
truth:  thy  word  is  truth."  Or  set  them  apart  from  the  world 
and  unto  God's  service  through  the  facts  concerning  him,  and 
the  relation  of  Jesus  to  him  and  to  his  fellow-men.  His  word  as 
made  known  through  Jesus  is  this  truth.  And,  "As  thou 
didst  send  me  unto  the  world,  even  so  sent  I  them  unto  the 
world."  As  the  Father  sent  him  unto  the  world  to  make  known 
the  Father,  he  now  sends  them  into  the  world  to  make  him 
known  unto  men.  "And  now  for  their  sakes  I  sanctify  myself," 
or  set  myself  apart  unto  my  mission,  "that  they  themselves 
also  may  be  sanctified  in  truth."  or  that  they  through  the  truth 
revealed  by  him  unto  them  may  be  set  apart  unto  their  mission. 

Continuing  his  prayer,  he  adds,  "Neither  for  these  only  do  I 
pray,  but  for  them  also  that  believe  on  me  through  their  word." 


90  Jesus  Christ  the  Son  of  God 

And  what  he  most  devoutly  desires  is  "that  they  all  may  be  one; 
even  as  thou,  Father,  art  in  me  and  I  in  thee,  that  they  also 
may  be  in  us,"     One,  yet  distinct  and  distinctive. 

From  this  we  learn  that  all  Christians  may  be  in  one  spirit, 
and  fellowship,  even  if  they  may  not  be  in  one  great  body.  The 
purpose  of  this  is  "that  the  world  may  believe  that  thou  didst 
send  me."  The  world  seeing  this  unity  among  Christians  may 
believe  in  the  reality  of  Christianity.  That  this  is  an  end  great- 
ly desired  by  Christ  is  seen  in  the  fact  that  he  recurs  to  the 
thoughts  again  in  another  relation.  "And  the  glory  which  thou 
hast  given  me,  I  have  given  them."  The  glory  which  was  his 
as  the  Son  of  God  he  gives  to  them,  and  the  purpose  is  "that 
the  world  may  know  that  thou  didst  send  me,  and  lovest  them 
even  as  thou  lovedst  me." 

Two  ends  are  sought  in  this,  that  the  world  may  be  assured 
of  his  character,  and  know  that  believers  are  the  objects  of  di- 
vine affection.  His  affection  for  them  finds  expression  in  this 
desire:  "Father,  that  which,"  or  those  whom  "thou  hast  given 
me  I  desire  that  where  I  am,  they  also  may  be  with  me;"  and 
the  reason  is,  "that  they  may  behold  my  glory,  which  thou  hast 
given  me,"  given  him  because  of  the  Father's  affection  for  him, 
"for  thou  lovest  me  before  the  foundation  of  the  world."  And 
this  love  is  to  be  theirs:  "O  righteous  Father,  the  world  knew 
thee  not,  but  I  knew  thee;  and  these  knew  that  thou  didst  send 
me;  and  I  made  known  unto  them  thy  name,  and  will  make  it 
known;  that  the  love  wherewith  thou  lovedst  me  may  be  in 
them,  and  I  in  them."  Thus  in  addition  to  having  this  love, 
they  will  have  the  indwelUng  presence  of  Christ.  17:  1-26. 

The  prayer  ended,  the  tragic  moment  having  arrived,  the 
scene  changes  and  the  testimonies  presented  are  those  which 
were  given  before  the  representatives  of  the  world  power.  The 
first  is  that  which  he  gave  in  the  presence  of  the  soldiers  that 
came  to  take  him:  "When  Jesus  had  spoken  these  words,  he 
went  forth  with  his  disciples  over  the  brook  Kidron,  where  was 
a  garden,  into  the  which  he  entered,  himself  and  his  disciples. 
Now  Judas  also,  who  betrayed  him,  knew  the  place:  for  Jesus 
oft  times  resorted  thither  with  his  disciples.  Judas  then  hav- 
ing received  the  band  of  soldiers,  and  officers  from  the  chief 
priests  and  the  Pharisees,  cometh  thither  with  lanterns  and 
weapons.     Jesus  therefore,  knowing  all  the  things  that  were 


Jesus  Christ  the  Son  of  God  91 

coming  upon  him,  went  forth,  and  saith  unto  them,  Whom  seek 
ye?  They  answered  him,  Jesus  of  Nazareth.  Jesus  saith  unto 
them,  I  am  he.  And  Judas  also  who  betrayed  him,  was  stand- 
ing with  them.  When  tlierefore  he  said  unto  them,  I  am 
he,  they  went  backward  and  fell  to  the  ground.  Again  there- 
fore he  asked  them,  Whom  seek  ye?  And  thej'^  said,  Jesus  of 
Nazareth.  Jesus  answered,  I  told  you  I  am  he:  if  therefore  ye 
seek  me,  let  these  go  their  way:  that  the  word  might  be  fulfilled 
which  he  spake.  Of  these  whom  thou  hast  given  me  I  lost  not 
one."  (See  chap.  17:  12)  Thus  does  he  make  good  his  word  as 
given  in  the  verse  cited. 

It  is  Peter,  ever  impetuous,  who  calls  forth  the  declaration  of 
Christ  as  to  his  divine  sonship,  which  he  made  in  the  presence 
of  the  soldiers:  "Simon  Peter  therefore  having  a  sword,  drew 
it,  and  struck  the  high  priest's  servant,  and  cut  off  his  right 
ear.  Now  the  servant's  name  was  Malcus.  Jesus  therefore 
said  unto  Peter,  Put  up  the  sword  into  the  sheath:  the  cup 
which  the  Father  hath  given  me,  shall  I  not  drink  it?"     18: 1-11. 

Before  the  high  priest  he  bears  testimony  concerning  himself 
in  a  most  striking  way  in  that  he  makes  emphatic  all  the  teach- 
ings regarding  himself  in  his  refusal  to  answer  his  questions. 
As  an  incident  of  the  occasion,  the  denial  of  Peter  is  given, 
which  stands  in  striking  contrast  with  his  declaration  of  a  few 
hours  before.  (See  Matt.  26:  33,  35;  Mark  14:  29,  31;  Luke  22: 
33  and  John  13  37.)  "So  the  band  and  the  chief  captain,  and 
the  officers  of  the  Jews,  seized  Jesus  and  bound  him,  and  led 
him  to  Annas  first,  for  he  was  fatherinlaw  to  Caiaphas,  who  was 
high  priest  that  year." 

Just  why  they  took  him  before  Annas  first  is  not  a  matter  of 
knowledge  but  of  conjecture.  This  is  known,  that  while  no 
longer  high  priest,  having  been  superceded  by  Caiaphas,  yet  he 
exercised  a  powerful  influence  in  the  conduct  of  the  affairs  of 
the  nation.  He  was  a  representative  of  the  world  power  in  that 
he  held,  and  Caiaphas  held  office  by  the  authority  of  the  Roman 
Governor. 

And  as  for  Caiaphas,  "Now  Caiaphas  was  he  who  gave  coun- 
sel to  the  Jews,  that  it  was  expedient  that  one  man  should  die 
for  the  people."  (See  chap.  10:  50.)  Having  urged  the  death  of 
Christ  on  the  ground  that  they  would  appear  as  having  taken 
steps  to  put  down  an  uprising,  which  if  allowed  to  take  place 


v^a' 


92  Jesus  Christ  the  Son  of  God 

would  endanger  the  safety  of  the  nation.  His  thought  was  far 
from  the  true  nature  of  his  death. 

As  they  went  with  their  prisoner  some  of  the  disciples  fol- 
lowed: "And  Simon  Peter  followed  Jesus,  and  so  did  another 
disciple.  Now  that  disciple  was  known  unto  the  high  priest." 
and  consequently  was  known  to  the  servants  also,  "and  entered 
with  Jesus  into  the  court  of  the  high  priest;  but  Peter  was 
standing  at  the  door  without."  So  the  other  disciple,  evidently 
the  writer  of  this  book,  "who  was  known  unto  thehieh  priest, 
went  out  and  spake  unto  her  that  kept  the  door,  and  brought 
in  Peter."  From  the  fact  of  his  having  been  vouched  for  by  the 
the  disciple,  whom  she  knew,  and  whom  she  also  knew  as  a  dis- 
ciple of  Jesus,  the  question  which  follows  is  a  perfectly  natural 
one:  "The  maid  therefore  that  kept  the  door  saith  unto  Peter, 
Art  thou  also  one  of  this  man's  disciples?"  With  Jesus  no 
longer  near  him,  and  surrounded  by  the  enemies  of  his  Master, 
the  self  confidence  of  Peter  forsook  him,  and  "He  saith,  I  am 
not."  The  denial  is  all  the  more  vividly  brought  out  by  the  ab- 
sence of  any  comment.  And  the  simple  explanation  which  fol- 
lows makes  the  scene  all  the  more  striking:  "Now  the  servants 
and  the  officers  were  standing  there,  having  made  a  fire  of 
coals;  for  it  was  cold;  and  they  were  warming  themselves:  and 
Peter  also  was  with  them  standing  and  warming  himself." 

Resuming  the  account  after  his  digression  upon  the  denial  of 
Peter,  we  are  told  that  "The  high  priest  thei'efore  asked  Jesus 
of  his  disciples,  and  of  his  teaching."  The  question  as  to  his 
disciples  he  passes  over  without  answering,  and  replies  to  the 
one  concerning  his  teaching:  "Jesus  answered  him,  I  have 
spoken  op':'nly  to  the  world;  I  ever  taught  in  synogogues,  and 
in  temples,  where  all  the  Jews  come  together;  and  in  secret 
spake  I  nothing.  Why  askest  thou  me?  Ask  them  that  have 
heard  me,  what  I  spoke  unto  them:  behold  these  know  the 
things  which  I  said."  While  making  no  affirmative  declaration, 
he  repudiated  none  of  his  teachings,  nor  denied  any  of  the 
things  of  which  he  had  been  charged  with,  or  which  were  at 
present  charged  against  him.  (See  11:33  and  19:7.)  The  whole 
was  an  appeal  to  the  public  nature  of  his  teachings  and  actions 
as  a  sufficient  answer  to  any  and  all  questions,  and  yet  it  was 
not  so  understood:  "And  when  he  had  said  this,  one  of  the 
officers  standing  by  struck  Jesus  with  his  hand,  saying,  answer- 


Jesus  Christ  the  Son  of  God  93 

est  thou  the  high  priest  so?"  In  his  reply  Jesus  asks  that  he  be 
shown  wherein  he  had  been  disrespectful,  and  if  this  is  not 
possible  he  resents  the  injustice  which  has  been  shown  him: 
"Jesus  answered  him,  If  I  have  spoken  evil,  bear  witness  of 
the  evil;  but  if  well  why  smitest  thou  me?"  Failing  to  get  from 
him  anything  that  would  incriminate  him,  Annas  now  sends 
him  to  the  high  priest:  "Annas  therefore  sent  him  bound  unto 
Caiaphas  the  high  priest." 

Without  giving  us  any  account  of  what  transpired  there,  the 
writer  turns  aside  from  the  main  subject  in  hand  long  enough 
to  give  us  an  account  of  the  other  two  denials.  They  came 
about  in  this  wise:  Knowing  that  Peter  was  not  one  of  their 
number,  and  unable  to  account  for  his  presence,  a  second  time 
the  question  M^as  put  to  him.  "Now  Simon  Peter  was  standing 
and  warming  himself.  They  said  therefore  unto  him.  Art  thou 
also  one  of  his  disciples?  He  denied,  and  said,  I  am  not."  But 
there  happened  to  be  one  in  the  crowd  who  had  reasons  to  be- 
lieve he  was  not  telling  the  truth;  this  one  was  "One  of  the  ser- 
vants of  the  high  priest,  being  a  kinsman  of  him  whose  ear 
Peter  cut  off,  saith,  Did  not  I  see  thee  in  the  garden  with  him?" 
But  "Peter  therefore  denied  again:  and  straightway  the  cock 
crew."  18:12-27. 

Prom  the  presence  of  Caiaphas  he  is  taken  before  Pilate, 
where  he  bears  testimony  not  to  his  divine  character  as  the  Son 
of  God,  but  to  the  fact  that  he  is  the  long  expected  King  of  the 
Jews:  "They  led  Jesus  therefore  from  Caiaphas  into  the  palace: 
and  it  was  early;"  in  the  morning,  "and  they  themselves  enter- 
ed not  into  the  palace,  that  they  might  not  be  defiled,  but  might 
eat  the  passover."  Evidently  they  had  been  called  forth  upon 
this  errand  before  they  had  finished  eating  the  Paschal  supper. 
Because  they  would  not  enter,  "Pilate  therefore  went  out  unto 
them,  and  saith,  What  accusation  bring  ye  against  this  man?" 
Unable  to  bring  any  charge  against  him,  they  evaded  the  ques- 
tion: "They  answered  and  said  unto  him,  if  this  man  were  not 
an  evil  doer,  we  should  not  have  delivered  him  up  unto  thee." 
Not  having  presented  any  definate  charge  which  would  made 
him  competent  to  act  in  the  case,  he  refers  the  matter  back  to 
the  Jewish  authorities:  "Pilate  therefore  said  unto  them,  take 
him  yourselves,  and  judge  him  according  to  your  law."  Their 
answer  indicates  the  purpose  which  they  had  already  formed: 


94  Jesus  Christ  the  Son  of  God 

"The  Jews  said  unto  him,  It  is  not  lawful  for  us  to  put  any 
man  to  death."  The  fact  that  they  had  recently  lost  the  power 
of  putting  criminals  to  death,  made  it  so  "that  the  word  of  Jesus 
might  be  fulfilled  which  he  spake,  signifing  by  what  manner  of 
death  he  should  die."  Crucifixion  was  the  mode  of  punishment 
of  the  Romans. 

Pilate  seeing  that  they  had  set  their  minds  on  his  death,  and 
not  desiring  to  antagonise  the  Jews  by  dismissing  the  case  be- 
cause of  the  lack  of  a  specific  charge,  endeavors  on  his 
own  account  to  find  some  ground  for  a  specific  charge.  "Pilate 
therefore  entered  again  into  the  palace,  and  called  Jesus,  and 
said  unto  him.  Art  thou  the  King  of  the  Jews?"  Had  he  ans- 
wered this  question  in  the  afirmative,  he  would  have  been  guilty 
of  high  treason,  since  the  Jews  were  under  the  Roman  govern- 
ment. This  question  he  parries  for  the  moment  by  asking  a 
question;  "Jesus  answered,  Sayest  thou  this  of  thyself,  or 
did  others  tell  it  thee  concerning  me?"  To  this  Pilate  indignant- 
ly replies:  "Pilate  answered,  am  I  a  Jew?  Thine  own  nation 
and  the  chief  priests  delivered  thee  unto  me:  what  hast  thou 
done?"  Not  being  king  in  the  sense  in  which  Pilate  had  asked, 
and  not  having  done  anything  worthy  of  death,  "Jesus  answer- 
ed. My  Kingdom  is  not  of  this  world:"  and  this  is  the  evidence, 
"if  my  Kingdom  were  of  this  world,  then  would  my  servants 
fight,  that  I  should  not  be  delivered  to  the  Jews:  but  now  is  my 
Kingdom  not  from  hence."  Jesus  having  made  this  partial 
statement  concerning  himself,  and  thinking  he  might  get  an 
admission  from  him  upon  which  a  charge  might  be  based, 
"Pilate  therefore  said  unto  him,  Art  thou  a  King  then?"  Very 
adroitly  "Jesus  answered,  Thou  sayest  that  I  am  a  King;  and 
adds,  "To  this  end  have  I  been  born,"  and  this  is  his  misson. 
"And  to  this  end  am  I  come  into  the  world,  that  I  should  bear 
witness  unto  the  truth."  Or  make  known  to  the  world  the  facts 
concerning  God,  man's  relation  to  him,  and  to  his  fellow-men; 
and  all  those  who  are  the  children  of  God  heareth  him  and  be- 
lieveth  on  him:  "Every  one  tliat  is  of  the  truth  heareth  my 
voice."  Pilate  not  being  of  God  knew  nothing  of  the  truth,  so 
"Pilate  said  unto  him,  What  is  truth?" 

Having  found  nothing  upon  wiiich  a  charge  might  be  based, 
he  goes  back  to  the  Jews:  "And  when  he  had  said  this,  he  went 
out  again  unto  the  Jews,  and  saith  unto  them,  I  find  no  crime  in 


Jesus  Christ  the  Son  of  God  95 

him."  And  now,  in  order  not  to  make  himself  unpopular,  and 
at  the  same  time  retain  their  good  will,  he  makes  a  proposition 
to  them  that  was  contrary  to  every  principle  of  justice  and 
right:  "But  ye  have  a  custom,  that  I  should  release  unto  you  one 
at  the  passover:  will  ye  therefore  that  I  release  unto  you  the 
King  of  the  Jews?"  While  Pilate  gives  to  Jesus  his  proper 
title,  he  in  all  probability  did  so  in  irony,  twitting  them  of  their 
poverty  and  humiliation.  But,  "They  cried  out  therefore 
again,  saying,  not  this  man  but  Barabbas.  Now  Barabbas  was 
a  robber." 

In  hopes  that  he  might  arouse  their  sympathy,  "Then  Pilate 
therefore  took  Jesus  and  scourged  him,  and  the  soldiers  plaited 
a  crown  of  thorns,  and  put  it  on  his  head,  and  arrayed  him  in  a 
purple  garment;  and  they  came  unto  him,  and  said,  Hail,  King 
of  the  Jews!  and  they  struck  him  with  their  hands."  Unlaw- 
fully scourged,  humiliated  by  having  ridicule  heaped  upon  him, 
Pilate  had  hoped  that  the  aspect  which  he  presented  might 
touch  their  hearts,  and  alter  their  determination:  "And  Pilate 
went  out  again,  and  said  unto  them.  Behold,  I  bring  him  out  to 
you,  that  ye  may  know  that  I  find  no  crime  in  him."  The  evidence 
of  the  truth  of  his  statement  is  seen  in  his  appearing  before 
them  again  in  his  behalf:  "Jesus  therefore  came  out  wearing 
the  crown  of  thorns  and  the  purple  garment.  And  Pilate  saith 
unto  them.  Behold  the  man!"  Whatever  hope  Pilate  may  have 
had  as  to  the  outcome  of  his  course,  it  was  quickly  dispelled, 
"When  therefore  the  chief  priests  and  officers  saw  him,  they 
cried  out,  saying.  Crucify  him.  Crucify  him!"  Unable  to  stay 
them  in  their  course,  and  wishing  to  freehimself  of  any  respon- 
sibility in  the  matter,  "Pilate  saith  unto  them.  Take  him  your- 
selves and  crucify  him:  for  I  find  no  crime  in  him."  But  they, 
unwilling  to  do  anything  for  which  they  might  be  called  to  ac- 
count, "The  Jews  answered  him,  We  have  a  law,  and  by  that 
law  he  ought  to  die,  because  he  made  himself  the  Son  of  God." 
(Lev.  24:16).  In  this  they  sought  to  give  their  charge  a  legal 
basis  by  introducing  the  authority  of  their  law,  in  order  to 
gain  consideration  for  their  demand,  and  lead  him  to  act  in 
conformity  with  'he  Roman  policy.  In  doing  this  they  bear 
witness  to  the  claims  which  he  made.  But  "When  Pilate  there- 
fore heard  this  saying  he  was  the  more  afraid:"  for  about 
this  time  he  may  have  heard  from  his  wife.      (Matt.   27:  19). 


69  Jesus  Christ  the  Son  of  God 

"And  he  entered  into  the  palace  again,  and  saith  unto  Jesus, 
■whence  art  thou?"  Art  thou  of  human  or  divine  origin?  Man, 
or  one  of  the  Gods?  "But  Jesus  made  him  no  answer."  For 
one  of  two  reasons;  either  he  felt  that  he  had  sufficiently 
answered  the  question,  or  else  because  if  he  did  he  would  not 
be  understood.  Resenting  his  refusal  to  answer,  "Pilate  there- 
fore saith  unto  him,  Speakest  thou  not  unto  me?  Knowest 
thou  not  that  I  have  power  to  release  thee,  and  have  power  to 
crucify  thee?"  At  this  Jesus  asserts  himself,  and  informs  him 
that  the  situation  is  just  the  reverse:  "Jesus  answered  him, 
Thou  wouldst  have  no  power  against  me  except  it  were  given 
thee  from  above,  therefore  he  that  delivereth  me  unto  thee  hath 
the  greater  sin,"  for  the  high  priest  should  have  recognized 
him,  but  with  Pilate  it  was  different  as  he  stood  in  a  different 
relation.  Thoroughly  convinced  as  to  the  character  of  the  man, 
he  now  seeks  to  release  Jesus:  "Upon  this  Pilate  sought  to  re- 
lease him."  Seeing  this  the  Jews  very  cunningly  and  adroitly 
seek  to  force  him  to  act  by  covertly  threatening  to  prefer 
charges  against  him  at  Rome,  something  he  did  not  wish  to  hap- 
pen, so  they  thus  check  him  in  his  purpose:  "But  the  Jews 
cried  out,  saying.  If  thou  release  this  man,  thou  art  not  Caesar's 
friend,"  no  longer  friendly  to  him  nor  devoted  to  his  interests, 
because  "every  one  that  maketh  himself  king  speaketh  against 
Caesar,"  or  opposeth  him.  Too  many  crimes  had  already  been 
charged  against  him,  and  he  did  not  care  to  be  charged  with 
disloyalty.  "When  Pilate  therefore  heard  these  words,  he 
brought  Jesus  out.  and  sat  on  the  judgment  seat  at  a  place 
called  The  Pavement,  but  in  Hebrew  Gabbatha."  He  now  de- 
cides to  do  that  which  he  knows  to  be  neither  just  nor  right, 
and  so  takes  his  position  outside  the  Praetorium  at  the  place 
where  judgment  was  given.  As  to  the  time,  "Now  it  was  the 
preparation  of  the  passover,"  or  Friday  of  the  Passover  Feast. 
That  the  writer  means  by  preparation  the  day,  Friday,  seems 
clear  from  v.  31.  As  to  the  time  of  day,  "it  was  about  the  sixth 
hour,"  or  6  A.  M.  according  to  the  Roman  method  of  calcula- 
tion— the  earliest  possible  moment  that  he  could  pronounce 
judgment.  Standing  in  this  position  of  authority,  he  makes  his 
significant  declaration — made  not  bitterly,  nor  sarcastically, 
nor  contemptuously,  but  of  a  conviction  that  has  come  to  him  as 
a  result  of  his  personal  contact  with,  and  examination  of  Jesus: 


Jesus  Christ  the  Son  of  God  97 

"And  he  saith  unto  the  Jews,  Behold  your  king!"  Angered  by 
his  declaration,  "They  therefore  cried  out,  Away  with  him, 
crucify  him!"  Evil  man  though  he  was,  in  surprise,  "Pilate 
saith  unto  them.  Shall  I  crucify  your  king?"  Then  follow  the 
words  so  deeply  and  terribly  significant,  wherein  they  reject 
Christ,  casting  off  God,  and  throwing  away  all  hope  of  the 
future:  "The  chief  priests  answered,  we  have  no  king  but 
Csesar.  Then  therefore  he  delivered  him  unto  them  to  be 
crucified."  12:  28-19:  16. 

At  the  time  of  his  death  was  testimony  borne  to  his  character. 
The  first  was  in  the  inscription  which  Pilate  caused  to  be  placed 
upon  the  cross:  "They  took  Jesus  therefore:  and  he  went  out, 
bearing  the  cross  for  himself,  unto  the  place  called  The  place 
of  a  skull,  which  is  called  in  Hebrew  Golgatha:  where  they 
crucified  him,  and  with  him  two  others  on  either  side  one, 
and  Jesus  in  the  midst.  And  Pilate  wrote  a  title  also,  and  put 
it  on  the  cross.  And  there  was  written,  Jesus  of  Nazareth,  The 
king  of  the  Jews.  This  title  therefore  read  many  of  the  Jews: 
for  the  place  where  Jesus  was  crucified  was  nigh  to  the  city: 
and  it  was  written  in  Hebrew,  and  in  Latin,  and  in  Greek."  Un- 
willing that  his  claim  should  have  any  standing  in  the  minds  of 
the  people  through  this  public  and  official  recognition  of  it,  "The 
chief  priests  of  the  Jews  therefore  said  to  Pilate,  Write  not  the 
King  of  the  Jews:  but  that  he  said,  I  am  King  of  the  Jews." 
That  what  he  wrote  was  the  result  of  a  deep  seated  conviction 
seems  evident  from  the  firm  stand  which  this  weak  and  time- 
saving  man  took.  For  with  considerable  firmness:  Pilate 
answered.  "What  I  have  written,  I  have  written." 

The  second  testimony  in  support  of  his  claims  we  find  in  con- 
nection with  his  death  was  the  number  of  prophecies  which  were 
fulfilled  at  the  time.  The  first  was  in  the  parting  of  his  gar- 
ments: "The  soldiers  therefore  when  they  had  crucified  Jesus 
took  his  garments,  and  made  four  parts,  to  every  soldier  a  part 
and  also  the  coat:  now  the  coat  was  without  seam,  woven  from 
top  throughout.  They  said  therefore  one  to  another,  Let  us 
not  rend  it,  but  cast  lots  for  it,  whose  shall  it  be:  that  the  scrip- 
ture might  be  fulfilled,  which  saith,  They  parted  my  garments 
among  them,  And  upon  my  vesture  did  they  cast  lots,  (Ps,  22: 
18.)     These  things  therefore  the  soldiers  did." 

In  connection  with  this  account  of  the  disposition  of  his  per- 


98  Jesus  Christ  the  Son  of  God 

sonal  property  we  have  the  provision  which  he  made  for  his 
earthly  mother:  "But  there  were  standing  by  the  cross  of 
Jesus  his  mother  and  Mary  Magdalene.  When  Jesus  there- 
fore saw  his  mother,  and  the  disciple  standing  by,  whom  he 
loved,  he  said  unto  his  mother,  Woman,  behold,  thy  Son!  Then 
saith  he  to  the  disciple,  Behold  thy  mother!  And  from  that 
hour  the  disciple  took  her  unto  his  own  home."  Thus  briefly 
and  very  modestly  does  the  writer  refer  to  his  own  action  at 
the  time. 

In  the  following  connection  is  the  next  fulfillment  found: 
"After  this  Jesus,  knowing  that  all  things  are  now  finished, 
that  the  scripture  might  be  accomplished,  saith,  Ithirst.  (Ps.  69: 
21)  There  was  set  there  a  vessel  full  of  vinegar:  so  they  put  a 
sponge  full  of  vinegar  upon  hyssop,  and  brought  it  to  his  mouth. 
When  Jesus  therefore  had  received  the  vinegar,  he  said,  It  is 
finished;  and  he  bowed  his  head,  and  gave  up  his  spirit."  The 
vinegar  referred  to  was  a  sour  wine  used  by  laborers  and 
soldiers. 

The  third  fulfillment  was  then  "The  Jews  therefore,  because 
it  was  the  Preparation,"  for  the  Sabbath,  "that  the  bodies 
should  not  remain  on  the  cross  upon  the  Sabbath  (for  the  day 
of  that  Sabbath  was  a  high  day),"  It  was  not  only  the  Sabbath 
but  had  also  the  special  significance  that  we  find  in  Lev.  23:7. 
"Asked  of  Pilate  that  their  legs  might  be  broken,  and  that  they 
might  be  taken  away."  The  breaking  of  the  legs  was  with  a 
view  of  hastening  death.  "The  soldiers  therefore  came,  and 
brake  the  legs  of  the  first,  and  of  the  other  that  was  crucified 
with  him:  but  when  they  came  to  Jesus,  and  saw  that  he  was 
dead  already,  they  break  not  his  legs;  howbeit  one  of  the 
soldiers  with  a  spear  pierced  his  side,  and  straightway  there 
came  out  blood  and  water."  And  concerning  these  things  the 
writer  says,  referring  to  himself,  "And  he  that  hath  seen  hath 
borne  witnesss,  and  his  witness  is  true:  and  he  knoweth  that  he 
saith  true,  that  ye  also  may  believe."  This  is  the  purpose  of 
his  recital  of  these  facts.  And  the  explanation  of  it  all  is  this: 
"For  these  things  came  to  pass  that  the  scripture  might  be  ful- 
filled." (See  Ex.  12;46,  and  Numbers  9:12,  which  he  fulfilled  as 
the  lamb  which  was  offered  once  for  all.  Ps.  34:20).  "Again 
another  scripture  saith.  They  shall  look  upon  him  whom  they 
pierced."     (Zech.  12:10.) 


Jesus  Christ  the  Son  of  God  99 

While  the  incident  which  followed  is  not  mentioned  as  ful- 
filling prophecy,  yet  it  fulfills  Is.  53:9:  "And  after  these  things 
Joseph  of  Arimethea,  being  a  disciple  of  Jesus,  but  secretly 
for  fear  of  the  Jews,  asked  of  Pilate  that  he  might  take  away  the 
body  of  Jesus:  and  Pilate  gave  him  leave.  He  came  therefore, 
and  took  away  his  body.  And  there  also  came  Nicodemus, 
he  who  at  the  first  came  to  him  by  night,  and  bringing  a  mix- 
ture of  myrrh  and  aloes,  about  a  hundred  pound  weight.  So 
they  took  the  body  of  Jesus,  and  bound  it  in  linen  cloths  with 
the  spices,  as  the  custom  of  the  Jews  is  to  bury.  Now  in  the 
place  where  he  was  crucified  there  was  a  garden;  and  in  the 
garden  a  new  tomb  wherein  was  never  man  laid.  There  then, 
because  of  the  Jews' Preparation  (for  the  tomb  was  nigh  at 
hand)  they  laid  Jesus."  (Isa  53:9)  All  these  prophecies  were 
understood  to  have  reference  to  the  promised  Messiah.    19:17-42. 

In  connection  with  his  resurrection  we  find  a  number  of 
testimonies.  The  empty  tomb  bore  testimony  to  his  super- 
natural character,  in  that  he  became  conqueror  over  death,  and 
revealed  him  to  be  Messiah,  as  in  rising  from  the  dead  he  ful- 
filled prophecy.  (See  Ps.  16:8  10  and  Acts  2:24-27)  "Now  on  the 
first  day  of  the  week,  cometh  Mary  Magdalene,  early,  while  it 
was  yet  dark,  unto  the  tomb,  and  seeth  tlie  stone  taken  away 
from  the  tomb.  She  runneth  therefore,  and  cometh  to  Simon 
Peter,  and  to  the  other  disciple,  whom  Jesus  loved,  (John)  and 
saith  unto  them.  They  have  taken  away  the  Lord  out  of  the  tomb 
and  we  know  not  where  they  have  laid  him.  Peter  therefore 
went  forth,  and  the  other  disciple,  and  they  went  toward  the 
tomb.  And  they  ran  both  together:  and  the  other  disciple  out- 
ran Peter,  and  came  first  to  the  tomb;  and  stooping  and  looking 
in,  he  seeth  the  linen  clothes  lying;  yet  entered  he  not  in.  Simon 
Peter  therefore  cometh,  following  him,  and  entered  into  the 
tomb:  and  he  beholdeth  the  linen  clothes  lying,  and  the  napkin, 
that  was  upon  his  head,  not  lying  with  the  linen  clothes,  but 
rolled  up  in  a  place  by  itself.  Then  entered  in  the  other 
disciple  also,  which  came  first  to  the  tomb,  and  he  saw  and  be- 
lieved," because  the  promise  Jenus  had  made  were  fulfilled. 
(See  Matt.  16:21  and  John  2:18,22)  As  well  as  the  scripture 
which  they  had  not  up  to  this  time  associated  with  him  they 
now  saw  fulfilled,  as  we  learn  from  Peter.  (Acts  2:27)  "For  as 
yet  they  knew  not  the  scripture,  that  he  must  rise  again  from 


1 00  Jesus  Christ  the  Son  of  God 

the  dead."  (Ps.  16:10)  "So  the  disciples  went  again  nnto  their 
own  home."  20:1:10. 

The  next  testimony  which  John  presents  in  this  connection 
is  that  which  Jesus  gave  to  Mary.  It  appears  that  when  she 
reached  tlie  tomb  the  others  liad  gone,  thus  it  happened  that 
she  was  there  alone:  "But  Mary  was  standing  without  at  tlie 
tomb  weeping:  so,  as  she  wept,  she  stooped  and  looked,  into  the 
tomb:  and  she  beholdeth  two  angels  in  white  sitting,  one  at  the 
head,  and  one  at  the  feet,  where  the  body  of  Jesus  had  lain. 
And  they  said  unto  her,  Woman,  why  weepest  thou?  She  said 
unto  them,  Because  they  have  taken  g  way  my  Lord,  and  I  know 
not  where  they  have  laid  him."  That  he  had  risen  from  the 
dead,  was  a  tliought  which  had  yet  not  entered  her  mind;  she 
not  yet  having  had  teachings  which  the  disciples  had  been  priv- 
ileged to  receive.  To  her  Jesus  chooses  to  reveal  himself  first,  and 
he  does  so  as  she  turns  to  go  away:  "When  she  had  thus  said, 
she  turned  herself  back,  and  beholdeth  Jesus  standing,  and 
knew  not  that  it  was  Jesus.  Jesus  saith  unto  her.  Woman,  why 
weepest  thou?  whom  seekest  thou?  She,  supposing  him  to  be 
the  gardner,  saith  unto  him,  Sir,  if  thou  hast  borne  him  hence, 
tell  me  where  thou  hast  laid  him,  and  I  will  take  him  away. 
Jesus  saith  unto  her,  Mary."  At  the  sound  of  his  voice  and 
the  mention  of  her  name,  she  recognizes  him:  "She  turneth 
herself  and  saith  unto  him  in  Hebrew,  Rabboni;  which  is  to  say 
Master."  In  her  joy  at  seeing  him  again,  she  would  have 
clasped  hold  of  him,  but  he  restrained  her:  "Jesus  saith  to 
her,  Touch  me  not,"  or  take  not  hold  on  me,  "for  I  am  not  yet 
ascended  unto  the  Father:  but  go  unto  my  brethren,  and  say 
unto  them,  I  ascend  unto  my  Father  and  your  Father,  and  my 
God  and  your  God."  In  this  statement  he  declares  himself  to 
be  the  Son  of  God,  and  through  him  God  becomes  their  father 
in  a  spiritual  sense.  "  Mary  Magdalene  cometh  and  telleth  the 
disciples,  I  have  seen  the  Lord;  and  that  he  had  said  these  things 
unto  her."  20:11-18. 

The  next  testimony  was  given  in  connection  with  his  myster- 
ious appearance  to  his  disciples.  His  supernatural  character 
is  seen  in  that  the  material  was  not  a  bar  to  his  movements: 
"When  therefore  it  was  evening,  on  that  day,  the  iirst  day  of 
the  week,  and  when  the  doors  were  shut  where  the  disciples 
were,  for  fear  of  the  Jews,  Jesus  came  and  stood  in  the  midst, 


Jesus  Christ  the  Son  of  God  1 0 1 

and  saith  unto  them,  Peace  be  unto  you.  And  when  he  had 
said  this,  he  sliowed  unto  them  his  hands  and  his  side."  This 
was  the  way  lie  took  to  make  himself  known  unto  them,  and 
quiet  their  fears  (si-e  Luke 24:37-39).  "The  disciples,  therefore 
were  glad,  when  tlioy  saw  tlie  Lord."  To  further  reassure  them, 
"Jesus  therefore  said  to  them  ?igain,  Peace  be  unto  you,"  and 
at  the  same  time  commissions  them  to  go  forth  as  his  embas- 
sadors, "as  the  Father  hath  sent  me,  even  so  send  I  you." 

He  now  fulfills  the  pi'omise  made  by  John  the  Baptist.  (Matt. 
3:11;  Mark  1:8;  Luke  3:16):  "And  when  he  had  said  this,  be 
breathed  on  them,  and  saith  unto  them.  Receive  ye  the  Holy 
Spirit;"  and  at  the  same  time  bestows  upon  them  a  power  which 
is  a  prerogative  that  belongs  alone  to  God  when  he  said,  "whose 
soever  sins  ye  forgive,  they  are  forgiven  unto  them:  whose  so- 
ever sins  ye  retain,  they  are  retained,"  but  he  gave  them  no 
authority,  nor  power,  to  bestow  this  prerogative  upon  others. 

Many  hard  things  have  been  said  of  Thomas,  and  yet  he  is 
one  of  the  best  witnesses  for  the  resurrection  of  Christ,  since 
experience  was  the  basis  of  his  knowledge:  "But  Thomas,  one 
of  the  twelve,  called  Didymus,  was  not  with  them  when  Jesus 
came.  The  other  disciples  therefore  said  unto  him.  We  have 
seen  the  Lord.  But  he  said  unto  them,  except  I  shall  see  in  his 
hands  the  print  of  the  nails,  and  put  my  finger  into  the  prints 
of  the  nails,  and  put  my  hand  into  his  side,  I  will  not  believe." 
This  expression  of  doubt  on  the  part  of  Thomas  leads  Jesus  to 
manifest  him  in  such  a  way  that  a  most  positive  testimony  is 
called  forth  from  Thomas  as  to  the  character  of  Jesus. 

20:19-25. 

"And  after  eight  days  again  his  disciples  were  within,  and 
Thomas  with  them.  Jesus  cometh,  the  doors  being  shut,  and 
stood  in  the  midst,  and  said.  Peace  be  unto  you.  Then  saith 
he  to  Thomas,  Reach  hither  thy  finger,  and  see  my  hands;  and 
reach  hither  thy  hand  and  put  it  into  my  side:  and  be  not  faith- 
less, but  believing."  Clearly  showing  the  purpose  of  this  par- 
ticular manifestation:  "Thomas  answered  and  said  unto  him, 
my  Lord,  and  my  God."  A  most  positive  testimony,  showing 
clearly  that  he  reccgnized  his  divine  character. 

His  faith  had  as  its  basis  experience,  which  made  him  a  com- 
petent witness,  and  yet  Jesus  in  reply  pronounces  as  blessed 
all  those  who  accept  him  by  faith  without  having  had  the  evid- 


102  Jesus  Christ  the  Son  of  God 

ence  with  which  he  was  favored:  "Jesus  said  unto  him,  Because 
thou  hast  seen  me,  thou  hast  beheved:  blessed  are  they  that 
have  not  seen,  and  yet  have  beheved."  This  leads  the  writer  to 
now  make  known  his  purpose,  and  thus  gives  us  the  theme  of 
the  book:  "  Many  other  signs  therefore  did  Jesus  in  the  pres- 
ence of  the  disciples,  which  are  not  written  in  this  book:  but 
these  are  written  that  ye  may  believe  that  Jesus  is  the  Christ, 
the  Son  of  God;  and  that  believing  ye  may  have  life  in  his  name." 
Not  simply  that  those  who  have  not  seen  may  have  sufficient 
grounds  for  their  faith,  but  that  men  may  be  led  to  believe  on 
him  and  so  find  life,  has  he  written  these  things.  20:26-31. 

The  last  testimony  given  in  connection  with  his  resurrection 
was  in  his  manifestation  of  himself  in  the  miraculous  draught 
of  fishes.  "After  these  things  Jesus  manifested  himself  again 
to  his  disciples  at  the  sea  of  Tiberias:  and  he  manifested  him- 
self on  this  wise.  There  were  together  Simon  Peter,  and  Thomas 
called  Didymus,  and  Nathanael  of  Cana  in  Galilee,  and  the  sons 
of  Zebedee,  and  two  other  of  his  disciples."  With  their  hopes 
blasted,  and  with  the  mystery  of  the  present,  and  uncertain  as 
to  the  future,  seemingly  they  were  at  a  loss  to  know  what  to 
do.  Only  one  thing  seemed  to  be  left  for  them  to  do,  and  Peter, 
quick  to  see  and  act,  suggested  this:  "Simon  Peter  saith  unto 
them,  I  go  a  fishing.  They  say  unto  him,  We  also  come  with 
thee.  They  went  forth,  and  entered  into  the  boat;  and  that  night 
they  took  nothing.  But  when  day  was  now  breaking,  Jesus 
stood  on  the  beach:  howbeit  the  disciples  knew  not  that  it  was 
Jesus.  Jesus  therefore  saith  unto  them,  Children,  have  ye 
aught  to  eat?  They  answered  him.  No.  And  he  said  unto  them, 
Cast  the  net  on  the  right  side  of  the  boat,  and  ye  shall  find. 
They  cast  therefore,  and  now  they  were  not  able  to  draw  it  for 
the  multitude  of  fishes.  That  disciple  therefore  whom  Jesus 
loved  saith  unto  Peter,  It  is  the  Lord."  In  this  way  they  were 
enabled  to  recognize  him,  because  they  had  not  forgotten  the 
former  miracle.  (See  Luke  5:4-9).  "So  when  Simon  Peter 
heard  that  it  was  the  Lord,  he  girt  his  coat  about  him  (for  he  was 
naked)  and  cast  himself  into  the  sea.  But  the  other  disciples 
came  in  the  little  boat  (for  they  were  not  far  from  the  land,  but 
about  two  hundred  cubits  ofl"),  dragging  the  net  full  of  fishes. 
So  when  they  got  out  upon  the  land,  they  see  a  fire  of  coals  there 
and  fish  laid  thereon  and  bread."  Whether  Jesus  provided  them 


Jesus  Christ  the  Son  of  God  1 03 

by  natural  or  supernatural  means  nothing  is  known.  Neither 
does  anything  appear  to  indicate  what  was  his  purpose  in  invit- 
ing them  to  assist  in  providing  for  the  meal.  "Jesus  saith  unto 
them,  Bring  of  the  fish  which  ye  have  now  taken.  Simon  Peter 
therefore  went  up  and  drew  the  net  to  land,  full  of  great  fishes, 
a  hundred  and  fifty  and  three:  and  for  all  there  were  so  many, 
the  net  was  not  rent.  Jesus  saith  unto  them.  Come  and  break 
your  fast.  And  none  of  the  disciples  durst  inquire  of  him.  Who 
art  thou?  knowing  that  it  was  the  Lord."  If  the  disciples  had 
any  lingering  doubts  they  were  now  forever  removed:  "Jesus 
cometh  and  taketh  the  bread  and  giveth  them,  and  the  fish  like- 
wise. This  is  now  the  third  time  that  Jesus  was  manifested  to 
the  disciples,  after  he  was  risen  from  the  dead." 

The  whole  subject  he  brings  to  a  conclusion  with  an  account 
of  the  restoration  of  Peter,  which  occurs  in  connection  with  this 
last  mentioned  manifestation  of  Jesus  to  his  disciples:  "So 
when  they  had  broken  their  fast,  Jesus  saith  to  Simon  Peter, 
Simon,  son  of  John,  lovest  thou  me  more  than  these?"  The  these 
referring  to  the  other  disciples.  "He  saith  unto  him.  Feed  my 
lambs.  He  saith  unto  him  again  a  second  time,  Simon,  son  of 
John,  lovest  thou  me?  He  saith  unto  him,  Yea,  Lord:  thou 
knowest  that  I  loye  thee.  He  saith  unto  him.  Tend  my  sheep. 
He  saith  unto  him  the  third  time,  Simon,  son  of  John,  lovest 
thou  me?  Peter  was  grieved  because  he  said  unto  him  the  third 
time,  Lovest  thou  me?  And  he  said  unto  him,  Lord,  thou  know- 
est all  things:  thou  knowest  that  I  love  thee.  Jesus  saith  unto 
him,  Peed  my  sheep." 

All  explanations  for  this  thrice  asked  question  are  mere  con- 
jecture, but  that  explanation  which  seems  to  appeal  most  strong- 
ly to  us  is  that  as  Peter  had  thrice  denied  him,  so  thrice  must 
he  declare  his  allegiance  to  Christ,  in  order  that  he  might  be 
restored  to  his  former  position  as  a  disciple  of  Christ.  The 
questions  are  asked  with  the  sense  of  perference,  and  the  an- 
swer given  by  Peter  has  the  added  sense  of  personal  affection. 
These  different  shades  of  meaning  appear  in  the  words  used 
in  the  original.  The  charge  given  to  Peter  is  that  he  should  nur- 
ture the  weak,  and  shepherd  and  feed  the  strong,  and  in  carrying 
out  these  instructions,  he  is  told  of  the  fate  that  awaits  him: 
"Verily,  verily,  I  say  unto  thee,  When  thou  wast  young,  thou 
girdest  thyself  and  walkest  whither  thou  wouldst,  but  when  thou 


1 04  Jesus  Christ  the  Son  of  God 

shalt  be  old,  thou  shalt  stretch  forth  thy  hands,  and  another 
shall  gird  thee,  and  carry  thee  whither  thou  wouldst  not." 

Many  explanations  are  given  as  to  the  meaning  of  this  verse, 
but  the  apostle  is  his  own  interpreter:  "Now  this  he  spake, 
signifying  by  what  manner  of  death  he  should  glorify  God." 
And  the  accepted  tradition  of  the  church  was  that  he  was 
crucified.  "And  when  he  had  spoken  this,  he  saith  unto  him, 
Follow  me."  Not  simply  for  the  present  but  for  all  time.  Obey- 
ing the  command,  "Peter,  turning  about,  seeth  the  disciple 
whom  Jesus  loved  foUowirg:  who  also  leaned  back  on  his  breast 
at  the  supper,  and  saith,  Lord,  who  is  he  that  betray eth  thee? 
Peter  therefore  seeing  him  saith  to  Jesus,  Lord,  and  what  will 
this  man  do?"  The  indirect  and  extended  manner  in  which 
John  refers  to  himself  has  naught  to  do  with  the  question  of 
Peter,  as  much  as  to  what  follows,  in  that  he  wishes  to  place 
his  indentification  beyond  question.  As  to  the  question, 
upon  seeing  John  nothing  would  be  more  natural  than  for  him 
to  ask,  And  what  shall  be  his  fate?  Whatever  may  have  been 
the  spirit  back  of  the  question,  we  know  not,  but  one  thing  is 
evident  it  did  not  meet  the  approval  of  Jesus,  for  "  Jesas  saith 
unto  him,  If  I  will  that  he  tarry  till  I  come,  what  is  that  to  thee? 
follow  thou  me."  From  this  the  thought  of  the  early  return  of 
Jesus  must  have  been  in  the  mind  of  Peter;  at  any  rate  the  one 
thing  which  Jesus  wanted  of  him  was  implicit  obedience.  The 
reply  of  Jesus  was  not  understood  at  this  time,  for  "This  say- 
ing therefore  went  forth  among  the  brethren,  that  that  disciple 
should  not  die;  yet  Jesus  said  not  unto  him,  that  he  should  not 
die;  but,  if  I  will  that  he  tarry  till  I  come  what  is  that  to  thee?" 

In  the  following  few  words  he  concludes  this  most  important 
book:  "This  is  the  disciple  who  beareth  witness  of  these  things, 
and  wrote  these  things;  and  we  know  that  his  witness  is  true." 
The  "this"  referring  to  tlie  disciple  described  in  verse  20,  and 
since  he  thus  modestly  referred  to  himself  it  was  perfectly 
natural  for  him  to  prefer  to  use  "this"  in  this  particular  place, 
and  use  the  second  person  as  he  does. 

Thus  the  problems  suggested  by  20:31;21:21,24,25  are  elimi- 
nated when  these  verses  are  viewed  in  the  light  as  presented. 
"And  there  are  also  many  others  things  which  Jesus  did,  the 
which  if  they  should  be  written  every  one,  I  suppose  that  even 
the  world  itself  would  not  contain  the  books  that  should  be 


Jesus  Christ  the  Son  of  God  1 05 

written."  Not  an  exaf?geration  when  viewed  in  the  hght  of  the 
number  of  books  which  already  have  been  written. 

This  concludes  the  simplest  and  strongest  presentation  of  the 
reasons  why  men  should  believe  that  Jesus  Christ  is  the  Son  of 
God.  It  leaves  us  no  other  alternative  but  to  accept  him  as 
such,  or  else  look  upon  him  as  the  world's  greatest  iraposter, 
and  unworthy  of  our  confidence,  and  unfit  for  our  imitation. 


Appendix,  Note  A — If  this  is  not  the  second  passover  then 
we  have  no  account  of  his  having  attended  one  for  two  years,  for 
there  is  a  long  interim  of  time  between  4:54  and  5:1,  and  a  still 
longer  interim  between  5:47  and  6:1.  The  events  of  4:46-54 
transpired  in  December,  A.  D.  27,  while  the  passage  6:1-14  con- 
tains an  event  whicn  happened  either  the  latter  part  of  March 
or  the  first  of  April,  A,  D.  29,  and  the  passover  of  6:4  we  have 
no  record  of  his  having  attended. 


'4p 


,^^- 


.^\ 


.if? 


